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CHICAGO 

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INTRODUCTION 


MANY  requests  have  come  from  those  who  have  taken  the 
courses  in  Genesis  and  Exodus,  for  a study  book  on  the 
rest  of  the  books  of  the  Pentateuch,  so  these  pages  have 
been  prepared  with  the  hope  that  they  may  prove  helpful. 

For  much  of  the  substance  of  the  following,  the  writer  is 
indebted  to  C.  H.  McIntosh’s  “Notes,”  the  writings  of  Dr.  C.  I. 
Scofield,  Dr.  R.  A.  Torrey  and  others. 

These  lessons  may  be  used  either  for  individual  Bible  study 
or  in  class  work.  When  several  are  studying  together  it  would 
be  well  to  observe  the  following : 

SUGGESTIONS  TO  LEADERS  OF  CLASSES 

1.  If  any  lesson  seems  too  long  for  one  meeting,  take  half 
the  assigned  work  and  leave  the  other  half  for  the  next  meeting. 
Take  no  more  than  you  can  do  thoroughly. 

2.  If  possible,  have  before  the  class  at  each  meeting  enlarged 
copies  (made  either  on  cloth  or  paper)  of  the  maps  and  charts 
on  page  1. 

3.  Insist  that  members  of  the  class  study  the  lesson  at  home 
and  bring  to  the  class  written  answers  to  the  printed  questions 
so  far  as  possible. 

4.  Urge  members  to  read  the  assigned  chapters  in  the  Bible 
first,  before  they  read  the  comments  on  same.  It  would  be  best 
for  them  to  first  read  the  chapters  from  the  Bible,  then  try  and 
write  out  answers  to  the  printed  questions,  and  after  that  read 
the  comments  on  the  lesson. 

5.  Have  short  review  of  previous  work  at  beginning  of 
each  meeting. 

6.  In  tracing  the  journey  of  the  children  of  Israel,  a black 
tape  or  ribbon  could  be  pinned  on  map  at  the  different  places  as 
the  journey  progresses. 

7.  Insist  that  the  members  of  class  think  and  study  for 
themselves.  Give  them  opportunity  to  express  their  thoughts  and 
the  lessons  they  have  learned.  Refuse  to  lecture  to  the  class. 

8.  Constantly  emphasize  the  importance  of  carefully  look- 
ing up  all  scriptural  references  given  in  each  lesson.  Urge  mem- 
bers of  class  not  to  neglect  this.  There  is  nothing  that  will  prove 
more  instructive. 


THE  BOOK  OF  LEVITICUS 


LESSON  I. 

LEVITICUS 

A great  many  of  God’s  people  sadly  neglect  Leviticus,  seeming  to  think 
there  is  nothing  of  interest  or  profit  to  them  in  the  book.  But  this  must  be 
because  they  have  never  seen  how  full  of  Christ  it  is.  Every  book  in  the 
Bible  has  Christ  for  its  center  and  subject  and  Leviticus  is  by  no  means  an 
exception. 

Here,  as  in  most  of  the  books  of  the  Old  Testament,  the  Gospel,  and  the 
teachings  about  Christ,  run,  “as  a river  underground but,  if  we  will 
but  get  below  the  surface,  we  shall  find  these  truths  as  clear  and  spark- 
ling and  pure  as  in  the  New  Testament.  Like  that  secret  writing  which 
is  not  visible  until  held  before  light  and  heat,  so,  many  glorious  truths  of 
Leviticus  are  hidden  from  the  reader  until  he  has  brought  its  marvelous  pages 
under  the  light  of  New  Testament  scripture  and  then  they  appear  clear,  dis- 
tinct and  intelligible. 

Before  taking  up  a detailed  study  of  the  book  of  Leviticus,  note  some 
facts  about  the  book  as  a whole. 

I.  The  Name.  Leviticus  is  called  the  book  of  the  Laws  because  it  is 
the  setting  forth  of  the  laws  which  were  to  govern  the  priests  in  the  Taber- 
nacle service  and  their  care  of  the  people  materially  and  spiritually.  It  is 
also  called  the  book  of  Worship  because  in  Leviticus  God  tells  His  people 
“that  which  befits  His  holiness  in  their  approach  to,  and  communion  with, 
Himself.” 

II.  The  Writer.  Moses  received  these  laws  from  God  and  wrote  them 
down  for  the  people.  Read  Leviticus  1 :1  and  27  :34. 

Christ  explicitly  ascribes  the  Pentateuch  to  Moses  in  Luke  24 :44.  In  this 
passage  Christ  speaks  of  the  three  parts  into  which  the  Jews  divided  the  Old 
Testament,  viz.:  “The  Law,”  “The  Prophets,”  and  “The  Psalms”  and  explic- 
itly states  it  is  the  law  of  Moses.  See  also  how  Christ  referred  to  Moses  as 
the  writer  of  Leviticus  by  comparing  Matthew  8:2-4  with  Leviticus  14:1-4. 

III.  The  Date.  Moses  received  these  laws  from  God  at  Sinai  shortly 
after  the  Tabernacle  was  erected.  Compare  Exodus  40:17,  Leviticus  1:1  and 
Numbers  1:1.  Therefore  the  date  of  Liviticus  must  be  somewhere  near  1500 
B.C. 


LE  V ITICUS  - Book  of  Worship 


i 


THE  BOOK  OF  LEVITICUS 


IV.  The  Structure.  Look  at  the  chart  given  on  page  1,  and  observe 
two  things. 

First.  Leviticus  has  27  chapters.  Each  numbered  space  represents  a 
chapter. 

Second.  The  laws  in  Leviticus  are  numerous  and  varied  but  are  all 
grouped  around,  and  treat  of,  a few  great  subjects.  The  subjects  are  as 
follows  and  are  called  the  seven  great  laws  of  Leviticus: 


1.  The  Law  of  the  Offerings  Chapters  1-7 

2.  The  Law  of  the  Priests’  Consecration  Chapters  8-10 

3.  The  Law  of  the  Clean  and  Unclean Chapters  11-15 

4.  The  Law  of  Atonement  Chapters  16-17 

5.  The  Law  of  Relationships  and  Walk Chapters  18-22 

6.  The  Law  of  the  Feasts Chapters  23-24 

7.  The  Law  of  Years — (Sabbatic  and  Jubilee) Chapters  25-27 


V.  The  Key  Word  of  Leviticus  is  Holiness.  It  occurs  over  80  times. 

VI.  The  Key  Verse  of  Leviticus  is  19:2. 

VII.  The  Importance  of  studying  this  book.  Familiarity  with  the  con- 
tents of  Leviticus  is  necessary  for  a deep  understanding  of  much  of  both  the 
Old  and  the  New  Testaments.  Without  some  knowledge  of  this  book,  the 
book  of  Hebrews,  for  example,  cannot  be  fully  understood. 

Bear  in  mind  also  that  while  man,  from  his  infirmity,  makes  a special  tool 
for  every  special  purpose,  God  uses  the  same  instrument  for  several  different 
ends ; and  these  very  laws  which  in  the  last  dispensation  conveyed  to  the 
Israelites  a literal  command,  to  be  obeyed  literally,  in  this  dispensation  supply 
us  with  most  remarkable  types.  They  all  point  to  and  suggest  to  us  Christ,  the 
great  anti-type,  the  substance,  of  which  all  these  things  were  mere  shadows. 

VIII.  Contrast  between  Exodus  and  Leviticus.  As  we  passed  along 
through  the  Tabernacle  in  the  study  of  Exodus,  we  saw  objects  which 
presented  Christ  in  a variety  of  aspects.  Now  in  Leviticus  we  shall  see  the 
various  ceremonies  presenting  different  aspects  of  our  Lord’s  person  and 
work,  just  as  the  objects  did  in  Exodus. 

We  shall  now  take  up  the  more  detailed  study  of  each  of  the  great  subjects 
of  which  the  book  treats. 

FIRST,  The  Law  of  the  Offerings.  Chapters  1-7. 

Note. — Before  looking  at  the  following  remarks,  read,  carefully,  prayer- 
fully and  repeatedly  these  seven  chapters.  Do  not  neglect  this.  It  is  of  the 
utmost  importance  to  become  thoroughly  familiar  with  the  subject  matter 
first.  No  one  should  ask  what  a passage  means  until  he  knows  exactly  what 
the  passage  says. 

Also  be  sure  to  carefully  look  up  every  scripture  reference  given.  If 
this  is  neglected  much  will  be  lost. 

You  will  notice  in  these  first  seven  chapters  that  there  are  only  five  differ- 
ent offerings  described : 

1.  The  Burnt  Offering,  Chapter  1. 

2.  The  Meal  (R.  V.)  Offering,  Chapter  2. 

3.  The  Peace  Offering,  Chapter  3. 

4.  The  Sin  Offering,  Chapter  4. 

5.  The  Trespass  Offering,  Chapter  5. 

Chapters  6 and  7 give  additional  rules  concerning  these  five  offerings. 


2 


THE  BOOK  OF  LEVITICUS 


Throughout  the  history  of  Israel  we  are  constantly  hearing  of  offerings 
and  sacrifices,  but  it  will  greatly  simplify  matters  if  we  remember  that  each 
was  always  one  of  these  five.  Whether  the  offering  was  a bullock,  a lamb,  a 
turtle  dove,  or  fine  flour;  whether  it  was  offered  for  the  priest,  the  people,  or 
a ruler;  it  was  always  a burnt,  a meal,  a peace,  a sin,  or  a trespass  offering. 
Of  course  these  offerings  in  themselves  could  not  take  away  sins  or  satisfy 
God.  See  Hebrews  10:4.  They  simply  symbolized  the  great  offering,  Christ, 
and  in  this  symbolism  lay  their  importance.  Read  Hebrews  10:1-5,  10,  12,  14. 

These  five  offerings  taken  together  present  to  us  a picture  of  the  work 
of  Christ  for  His  people.  Each  offering  sets  forth  some  different  aspect  of 
t,hat  work.  No  one  type  could  fully  present  Christ,  as  no  one  photograph 
could  give  all  the  varied  expressions  of  a face.  In  the  Gospel  narrative  Christ 
is  spoken  of  under  different  figures,  to  teach  the  different  things  he  is  able 
to  do  for  man.  In  one  place  He  is  called  “the  Lamb  of  God  which  taketh 
away  the  sin  of  the  world ;”  in  another,  “the  Bread  of  Life ;”  again,  “the  Good 
Shepherd,”  “the  Light  of  the  world,”  “The  Vine,”  etc.  We  have  no  difficulty 
in  understanding  that  He  can  be  and  do  all  these  different  things  for  us,  but 
many  have  never  seen  that  the  five  offerings  of  Leviticus  also  show  forth  the 
various  aspects  of  His  work. 

There  is  a wonderful  typical  lesson  in  the  very  order  in  which  these 
offerings  are  given,  just  as  there  was  in  the  order  of  the  furniture  of  the 
Tabernacle.  Let  us  set  them  down  and  look  at  them.  See  arrangement 
below. 

Inasmuch  as  these  offerings,  taken  together,  show  a picture  of  Christ,  we 
put  a bracket  around  them  and  write  the  word  “Christ”  to  the  left.  Also 
write  the  word  “God”  above  and  “Man”  below.  See  first  column. 

God’s  View 

Christ  offering  Himself  without  spot  to 
God. 

The  Man,  Christ  Jesus. 

Christ  enjoyed  by  the  believer  in  com- 
munion with  God. 


H 

xn 

hH 

« 

W 

u 


God 

Man’s  View 

Burnt 

Consecration 

Meal 

Service 

Peace 

Fellowship 

Sin 

Victory 

Trespass 

Salvation 

Man 

•The  Sin  Bearer. 


Now  as  we  look  down  upon  this  five-fold  picture  (beginning  with  the 
Burnt  Offering)  we  get  God’s  view  of  Christ’s  work ; but  as  we  look  up 
(beginning  with  the  Trespass  Offering),  we  get  man’s  view.  That  is  to  say, 
the  order  in  which  they  stand,  and  the  order  in  which  we  look  at  them, 
(beginning  with  the  Trespass  Offering)  “corresponds  with  the  order  of  our 
spiritual  apprehension  of  Christ’s  work” — the  way  we  gradually  come  to 
understand  all  that  Christ  can  do  for  us.  To  illustrate,  take  the  story  of  a 
soul’s  growth.  Here  is  a man  just  awakened  by  the  Spirit.  “When  the 
arrow  of  conviction  enters  the  soul,  memory  casts  back  its  enlightened  eye 
over  the  page  of  his  past  life,  and  sees  it  stained  with  numberless  trespasses 
against  God  and  man.”  He  recalls  that  in  the  past  he  has  taken  God’s  name  in 
vain,  coveted  his  neighbor’s  possessions,  lied,  repeatedly  broken  the  law  of 
God. 

At  this  point  the  man  is  not  so  much  concerned  about  why  or  how  these 
trespasses  have  been  committed,  as  he  is  with  the  fact  that  they  have  been 
committed,  and  the  penalty  for  breaking  God’s  law  is  eternal  death.  The 


8 


THE  BOOK  OF  LEVITICUS 


great  question  with  him  now  is  how  to  escape  this  awful  penalty.  Then  the 
Gospel  comes  and  presents  Christ  in  one  phase  of  His  work  for  mankind,  the 
Trespass  Offering,  the  One  through  whom  all  trespasses  can  be  freely  for- 
given because  He  has  already  paid  the  penalty,  death,  for  us.  The  man  eagerly 
accepts  Christ  as  such,  and  gets  Salvation.  (See  words  opposite  offerings  in 
second  column  of  diagram  on  page  3). 

For  a while  the  man  rejoices  in  this  phase  of  Christ’s  work,  thankful 
that  he  is  saved  from  the  penalty  of  sin,  and  at  first  this  is  all  he  sees  that 
Christ  is  able  to  do  for  him.  Many  people  never  get  any  further  in  their  appre- 
hension of  the  work  of  Christ.  But  He  can  do  much  more  than  save  a soul 
from  the  penalty  of  a broken  law.  He  saves  not  only  from  the  penalty  but 
from  the  power  of  sin. 

After  a while  a deeper  work  of  grace  is  done  in  this  man’s  heart,  and  he 
sees  that  the  trespasses  he  has  committed  are  only  branches  from  a root,  or 
streams  from  a fountain,  and  that  sin  in  his  nature  is  the  root  or  fountain. 
He  sees,  as  did  Paul,  two  laws  at  war  within  him.  The  good  he  would  do  he 
does  not,  and  the  evil  he  would  not  do  he  does.  Must  this  struggle  go  on? 
How  shall  he  get  deliverance  from  this  power  of  sin?  In  the  same  way  that 
he  got  deliverance  from  the  penalty  of  sin,  through  Christ. 

The  Gospel  now  presents  Christ  in  another  phase  of  His  work,  the  Sin 
Offering,  through  Whom  sin  in  the  flesh  has  been  condemned,  and  shall  have 
no  more  dominion  over  the  believer.  He  accepts  Christ  in  this  phase  of  His 
work,  and  gets  victory.  How  he  rejoices.  No  longer  does  that  bad  temper, 
that  besetting  sin,  that  unholy  appetite  have  dominion.  For  a while  he  is 
satisfied,  his  sins  are  forgiven,  he  will  never  have  to  pay  the  penalty  of  a 
broken  law,  and  also,  day  by  day  he  is  living  victorious  over  the  power  of  sin. 

Then,  a still  deeper  work  of  grace  is  done  in  the  man’s  heart.  He  longs 
to  know  more  intimately  the  God  who  has  done  so  much  for  him.  Is  there 
any  way  by  which  he,  a weak  human  creature  can  actually  commune  with 
the  Maker  of  the  universe,  talk  with  Him  and  know  His  plans  and  His  will? 
Yes,  through  Christ.  The  Gospel  presents  Christ  in  still  another  phase  of 
His  work,  the  Peace  Offering,  and  as  the  Peace  Offering  Christ  can  bring  him 
into  the  very  presence  of  the  Father,  where  there  is  sweet  communion,  and 
where  he  may  feed  upon  Christ  as  the  ground  of  his  peace  and  joy.  This  is 
Fellowship. 

Again  a yet  deeper  work  of  grace  is  done  in  the  man’s  heart.  Through 
this  sweet  fellowship  with  God  in  the  Peace  Offering  he  gets  better  acquainted 
with  his  Lord,  and  begins  to  see  with  His  eyes  and  feel  with  His  heart.  This 
great  lost  world  around  him  begins  to  touch  his  heart  and  the  desire  is 
awakened  to  live  like  Christ,  who  went  about  doing  good,  raising  the  fallen, 
showing  the  way  of  salvation  to  perishing  humanity.  He  desires  not  only 
to  be  good  but  to  be  good  for  something,  to  serve  as  did  Christ.  The  Gospel 
then  presents  Christ  as  the  Meal  Offering,  and  as  such  He  is  seen  in  His  pure 
and  perfect  Manhood  as  He  lived  and  walked  and  worked  down  here,  the  true 
pattern  for  every  believer;  and  the  man  sees  that  through  Christ  he  is  able 
for  service. 

Then  the  deepest  work  of  grace  is  done  in  the  man’s  heart.  He  looks 
back  and  sees  all  that  has  been  accomplished  in  him,  his  trespasses  forgiven, 
his  sin  taken  away,  himself  brought  into  sweet  fellowship  with  his  Maker, 
and  now  he  is  following  the  Master  in  service.  But  he  has  a desire  not  only  to 
serve  God  but  to  glorify  God.  He  wishes  to  live  out  and  out,  through  and 
through,  for  the  glory  of  God.  That  is  Consecration.  Then  the  Gospel 


4 


THE  BOOK  OF  LEVITICUS 


presents  Christ  as  the  Burnt  Offering,  the  only  one  who  can  enable  him  to 
live  this  life  of  entire  consecration,  when,  whether  he  eats  or  drinks  or  what- 
soever he  does,  it  is  all  for  the  glory  of  God.  Not  so  much  for  the  good  of 
humanity  does  he  live  and  serve  now  but  that  God  may  be  glorified  by  that 
life  and  service. 

So  in  these  offerings  we  not  only  see  Christ  but  we  see  the  believer  in 
Christ,  and  gradually  come  to  understand  all  that  He  is  able  to  do  for  us. 

Notice  the  widening  view  of  Christ’s  work  which  we  get  as  we  go  on  in 
our  apprehension  and  appreciation  of  all  He  is.  First  we  see  only  that  He 
can  give  us  Salvation,  then  Victory,  after  that  Fellowship,  and  Service  and 
last  full  Consecration. 

Let  us  ask  ourselves  the  question,  “Where  am  I in  the  apprehension  of 
what  Christ  is  able  to  do  for  me?”  Let  us  not  stop  with  taking  Him  as  our 
Trespass  Offering,  but  go  on  until  through  Him  we  are  living  the  Burnt 
Offering  life. 

The  way  in  which  we  have  been  considering  the  offerings  gives  us  man’s 
view  of  Christ’s  work,  a gradually  widening  view.  But  when  we  begin  with 
the  Burnt  Offering,  and  go  downward,  we  get  God’s  view  of  Christ’s  work. 
(See  words  opposite  each  offering  in  third  column  of  diagram  on  page  1). 

The  first  view  which  God  would  get  of  His  matchless  Son  would  be  the 
Burnt  Offering  view,  that  of  full  consecration,  when  Christ,  before  ever  He 
came  to  earth,  presented  Himself  without  spot  to  God,  ready  to  do  His 
Father’s  will,  whatever  it  might  be. 

In  the  Meal  Offering  God  sees  His  only  begotten  Son  with  His  glory 
laid  aside.  He  has  come  down  to  earth,  taken  upon  Him  the  form  of  man  and 
is  walking  and  working  among  men,  preaching  the  gospel,  healing  the  sick, 
taising  the  dead,  living  the  life  of  service. 

Next  God  sees  Him  in  the  Peace  Offering  aspect.  Some  to  whom  He 
has  preached  have  believed.  They  are  living  and  walking  and  working  with 
Him  and  seeing  God  in  Him.  They  are  getting  acquainted  with  God’s  power 
and  mercy  and  love  and  wisdom  as  they  see  these  things  in  Christ.  They 
are  actually  fellowshipping  with  God  through  Him. 

In  the  Sin  Offering  God  sees  His  Son  in  combat  with  Satan.  In 
Gethsemane,  on  the  cross,  meeting  and  fighting  and  conquering  the  enemy 
and  then  by  His  death  paying  man’s  debt  of  sin. 

And  in  the  Trespass  Offering  Christ’s  death  is  seen  to  meet  the  need  of 
every  individual  sinner,  satisfying  the  claims  for  every  transgression  of  the 
law. 

Of  course  Christ  would  offer  Himself  to  God  in  the  Burnt,  Meal  and 
Peace  Offerings  (which  were  called  sweet  savour  offerings  or  offerings  not 
for  sin)  before  He  would  offer  Himself  for  sin  in  the  last  two  offerings. 
Christ’s  offering  of  Himself  without  sin  would  clearly  precede  His  offering 
of  Himself  for  sin.  The  fact  of  His  being  perfect  fitted  Him  to  be  a Sin  offering 

THE  PERFECTION  OF  SYMBOLISM 

When  we  study  carefully  the  details  of  each  offering  we  see  how  wonder- 
fully this  symbolism  is  suggested. 


6 


THE  BOOK  OF  LEVITICUS 


1.  Take  the  Burnt  Offering.  That  spotless  male,  skinned,  cut  in  pieces 
(thus  seen  to  be  inwardly  as  well  as  outwardly  without  blemish)  all  burned 
on  the  altar,  (“the  table  of  the  Lord”) — the  head,  the  fat,  the  legs,  the 
inwards,  every  part  given  to  God — most  beautifully  sets  forth  the  spotless 
Christ,  within  and  without  absolutely  without  blemish,  surrendering  every 
part  of  His  being  wholly  to  God  with  thought  for  no  other,  and  enabling  the 
believer  to  live  this  life  of  full  consecration. 

2.  The  Meal  Offering  wonderfully  pictures  Christ’s  life  on  earth.  Read 
carefully  the  second  chapter  of  Leviticus  and  note  the  details  of  this  Meal 
Offering.  The  flour  (earthly  fruit)  speaks  of  His  humanity,  the  fine  flour  of 
the  perfect  character  of  this  humanity.  The  oil  (symbol  of  the  Spirit) 
mingled  with  and  poured  upon  the  flour,  indicates  the  action  of  the  Holy  Spirit 
in  His  conception  and  at  His  baptism.  The  handful  first  burned  on  God’s 
table,  and  the  remainder  given  to  the  priests,  showed  that  He  lived  this 
life  on  earth,  first  for  the  glory  of  God,  and  afterward  for  the  good  of  man. 
Honey  (earthly  sweets)  and  leaven  (type  of  sin)  were  excluded  as  all  sin 
and  merely  earthly  pleasure  were  excluded  from  Christ’s  life,  but  salt  (purify- 
ing and  preserving)  was  always  put  in. 

3.  In  the  Peace  Offering  we  see  Christ  enjoyed  by  the  believer  in  com- 
munion with  God,  both  the  believer  and  God  having  their  share  in  Christ. 
But  notice  God’s  part,  the  fat  (inner  excellencies),  kidneys  (hidden  energies), 
caul  (tender  sensibilities).  These  are  the  parts  of  Christ  which  God  could 
enjoy.  Man  is  too  gross  to  appreciate  the  inner  excellencies,  the  hidden 
energies  and  the  tender  sensibilities  of  our  Lord.  But  man’s  part  of  the 
Peace  Offering  is  just  what  he  needs  and  can  appreciate,  the  shoulder, 
(strength)  and  the  breast  (love). 

4.  Also  in  the  Sin  and  Trespass  Offerings  we  see  this  same  suggestive- 
ness. The  victim  without  spot  or  blemish,  transfer  of  the  sins  of  the  offerer  to 
the  offering,  by  laying  on  of  hands;  the  offering  dying  in  the  sinner’s  place; 
the  blood  presented  before  God,  all  wonderfully  foreshadow  the  details  of 
Christ’s  atoning  work. 

The  subject  of  the  Offerings  is  of  such  great  importance  to  the  intelligent 
appreciation  of  Christ’s  work  for  us,  that  it  is  strongly  urged  that  a more 
thorough  and  careful  study  than  is  possible  here,  should  be  made.  Among  the 
most  helpful  books  on  the  subject  are  C.  H.  McIntosh’s  “Notes  on  Leviticus” 
and  Andrew  Jukes’  “The  Law  of  the  Offerings”  from  which  books  many  of 
the  above  thoughts  are  taken. 


6 


THE  BOOK  OF  LEVITICUS 


QUESTIONS— LESSON  I. 

1.  Why  is  Leviticus  called  the  Book  of  the  Laws?. 


2.  What  proofs  are  there  that  Moses  wrote  Leviticus? 


3.  About  what  date  was  Leviticus  written? 

4.  Around  how  many  great  subjects  are  the  numerous  laws  of  Levticus 

grouped  ? 

5.  Name  those  subjects 


6.  How  many  different  offerings  are  described  in  the  first  seven  chapters 
of  Leviticus? Name  them 


7.  Taken  together  what  do  these  offerings  symbolize? 


8.  Does  each  offering  symbolize  the  same  or  a different  aspect  of  Christ’s 

work  ? 

9.  When  one  apprehends  and  accepts  Christ  in  the  Trespass  Offering  aspect 

of  His  work,  what  is  granted  that  one? 

In  the  Sin  Offering  aspect? 

In  the  Peace  Offering  aspect? 

In  the  Meal  Offering  aspect? 

In  the  Burnt  Offering  aspect? 

10.  Is  the  Order  in  which  God  views  the  various  aspects  of  Christ’s  work 

the  same  as  that  in  which  man  views  them,  or  does  God  see  them  in  an 
opposite  way? 

11.  In  the  Burnt  Offering  just  what  part  was  given  to  God? 

What  part  to  man? 

In  the  Meal  Offering? 

In  the  Peace  Offering? 

In  the  Sin  Offering?  

In  the  Trespass  Offering? 


7 


THE  BOOK  OF  LEVITICUS 


LEVITICUS 

LESSON  II. 

Note. — Read  Leviticus,  Chapters  8 to  10,  at  least  three  times  before  read- 
ing the  following  comments.  Be  sure  to  do  this. 

The  Second  great  division  of  the  book  of  Leviticus  is  The  Law  of  Con- 
secration. The  Consecration  of  the  Priests,  Chapters  8-10.  See  chart  on 

page  1. 

Consecration  means  set  apart  for  God.  The  fundamental  idea  of  a “wholly 
separated”  “consecrated”  person  or  thing,  is  simply  set  apart  for  God  and 
God’s  service. 

In  this  lesson  we  are  to  study  how  the  Tabernacle  and  the  priests  were 
to  be  prepared  for  the  service  before  any  of  the  offerings  could  be  made. 
God  had  previously  chosen  Aaron  and  his  sons  to  minister  in  the  Tabernacle; 
and  we  now  come  to  the  ceremony  of  their  consecration. 

This  ceremony  was  a very  important  and  impressive  one.  Read  Leviticus 
8:1-5,  and  note  that  all  Israel,  at  the  command  of  God,  had  assembled  at  the 
door  of  the  Tabernacle  to  see  Aaron  and  his  sons  robed  and  annointed  for 
their  office. 

Naturally  the  people  would  be  much  interested.  Aaron  was  to  be  their 
High  Priest,  the  one  who  should  represent  them  before  God,  and  bring  His 
messages  to  them.  He  was  to  be  the  medium  of  communication  between 
Jehovah  and  themselves;  and  of  course  every  one  would  desire  to  see  this  man, 
and  to  be  satisfied  that  he  was  qualified  for  the  position.  Each  article  of 
Aaron’s  dress  was  intended  to  set  forth  some  special  qualification  of  the  High 
Priest,  and  it  may  be  that  as  each  garment  was  put  on  before  their  eyes  Moses 
explained  something  of  its  significance.  Aaron,  in  his  office  of  High  Priest, 
occupied  for  Israel  the  place  which  Christ  now  occupies  for  the  Church. 
Christ  is  our  High  Priest,  the  one  Who  represents  us  before  God  and  Who 
communicates  God’s  will  to  us.  In  Christ  we  see  the  realities  of  which  these 
garments  of  Aaron  were  only  the  shadow. 

As  we  imagine  ourselves  in  the  congregation  of  Israel,  seeing  Moses  put 
on  one  by  one  these  garments  for  glory  and  for  beauty,  each  one  setting  forth 
some  special  qualification  of  the  High  Priest,  let  us  look  away  to  our  High 
Priest,  Christ,  and  observe  the  same  blessed  qualifications. 

In  Lev.  8:7-9  are  mentioned  the  seven  different  articles  of  dress,  which 
have  also  been  described  at  length  in  Ex.  28.  It  will  be  well  to  carefully 
note  that  chapter,  and  also  to  look  at  some  good  picture  of  the  High 
Priest’s  dress. 

The  first  garment  placed  upon  Aaron  is  the  pure  white  Linen  Coat;  and 
instantly  we  see  the  teaching  that  the  first  qualification  of  the  High  Priest  is 
purity.  The  absolute  purity  of  our  Great  High  Priest  is  evident  to  men  and 
angels. 

Next  comes  the  Girdle,  which  is  the  symbol  of  service.  Although 
Aaron  held  the  most  exalted  position  in  the  camp,  yet  he  was  the  servant  of 
Israel,  constantly  ministering  in  their  behalf,  doing  them  the  greatest  possible 
service.  So  our  High  Priest,  though  holding  the  most  exalted  position  in  the 
universe,  nevertheless  once  took  upon  Him  the  form  of  a servant,  and  now  at 
the  Father’s  right  hand  is  constantly  ministering  in  our  behalf. 


8 


THE  BOOK  OF  LEVITICUS 


Then  Moses  clothed  Aaron  with  the  Robe  of  the  Ephod,  that  long  gar- 
ment of  blue,  the  colour  of  heaven,  suggesting  the  heavenly  origin  of  the 
priesthood.  Aaron  had  not  been  elected  by  man  to  this  office,  but  had  been 
appointed  by  God.  So  Christ  was  appointed  by  God  to  be  our  High  Priest 
(Heb.  5:4-6). 

Over  the  Robe  of  the  Ephod  was  placed  the  Ephod,  which  was  distinc- 
tively the  High  Priest’s  garment.  There  might  be  many  priests — all  of 
Aaron’s  sons  were  priests — but  there  could  be  only  one  High  Priest,  only  one 
who  could  represent  the  people  before  God,  or  go  into  the  Holy  of  Holies  and 
make  atonement  for  them,  and  this  garment  was  worn  only  by  the  one  who 
held  that  office.  Just  so  there  may  be  many  priests  (believers  are  priests), 
but  there  can  be  but  one  High  Priest,  only  one  who  can  represent  us  before 
God  and  make  atonement  for  us. 

You  will  notice  in  the  description  of  the  Ephod  (Ex.  28:6-14),  that  the 
front  and  back  pieces  were  joined  at  the  shoulder  by  two  onyx  stones,  on 
which  were  engraved  the  names  of  the  tribes  of  Israel,  according  to  birth. 
And  not  only  so,  but  in  the  breastplate,  that  square  piece  of  linen  which  was 
placed  on  the  Ephod  upon  Aaron’s  breast,  twelve  precious  stones  were  set, 
and  upon  each  one  was  engraved  the  name  of  a tribe.  So,  when  Aaron 
represented  the  people  before  God,  he  bore  the  name  of  every  tribe  upon  his 
strong  shoulders  and  his  loving  breast.  Just  so  our  Great  High  Priest  bears 
us  before  God.  His  strength  and  His  love  are  both  exercised  in  behalf  of 
every  believing  child,  just  as  we  saw  that  in  the  Peace  Offering  the  breast  and 
the  shoulder  were  man’s  portion. 

Lastly,  there  is  upon  Aaron’s  head  the  Mitre,  with  its  band  of  gold,  on 
which  was  written,  “Holiness  to  the  Lord”  (Ex.  28:36-38).  Read  carefully 
that  38th  verse,  and  notice  that,  because  of  this  holiness  seen  upon  Aaron,  the 
people  were  accepted  before  the  Lord.  How  true  all  this  is  of  our  High  Priest. 

The  mitre  had  a kingly  as  well  as  a priestly  import,  indicating  that  Aaron 
had  authority  in  the  camp,  and  his  voice  must  be  obeyed.  Just  so  Christ  is 
King  as  well  as  Priest. 

After  Aaron  had  been  robed,  Moses  anointed  with  the  anointing  oil  both 
the  Tabernacle  and  the  priests.  Notice  that  he  put  the  oil  on  the  right  ear, 
the  thumb  of  the  right  hand,  and  the  great  toe  of  the  right  foot.  (See  Lev. 
8:23-24).  The  meaning  of  this  is  plain.  Their  ears  now  were  consecrated 
to  God,  and  amid  all  the  voices  round  about  they  must  be  listening  only  for 
God’s  voice.  Their  hands  now  were  consecrated  to  the  service  of  God,  and 
their  feet  were  to  walk  the  holy  courts  of  the  Lord’s  house.  We  also,  as 
priests  unto  God,  should  have  the  consecrated  ear,  hand,  and  foot,  and  be 
constantly  listening  for  His  voice,  doing  his  work,  and  walking  in  the  path  in 
which  He  leads. 

After  the  consecration  services  were  over,  the  first  thing  Aaron  and  his 
sons  did  was  to  make  the  offerings  as  directed  in  chapters  1-7  (see  Lev.  9:1-5). 
As  the  offering  lay  upon  the  altar,  see  the  startling  thing  which  occurred 
(9:24).  No  wonder  the  people  shouted  and  fell  on  their  faces,  to  see  how 
God  accepted  the  sacrifice.  This  was  holy  fire,  and  must  be  kept  burning.  No 
other  was  to  be  used  in  the  service  of  the  Tabernacle  (see  Lev.  16:12). 

In  chapter  10  we  are  told  how  two  of  Aaron’s  sons  violated  this  law,  and 
were  instantly  struck  dead  (10:1,  2).  This  was  no  light  offense,  but  flagrant 
disobedience  and  presumption.  They  had  dared  to  do  what  the  Lord  had  for- 
bidden them  to  do. 


9 


THE  BOOK  OF  LEVITICUS 


It  would  also  seem,  from  verse  1,  that  Nadab  and  Abihu  not  only  took 
“strange  fire,”  but  also,  as  many  think,  went  into  the  Holy  of  Holies  (see  Lev. 
16:12),  performing  an  office  which  belonged  only  to  Aaron,  the  High  Priest. 
So  their  offence  was  that  they  burned  incense  to  God  with  fire  which  was  not 
taken  from  the  altar,  and  they  went  themselves  into  the  presence  of  God,  not 
recognising  the  office  of  the  High  Priest.  In  other  words,  they  ignored  the 
altar  which  speaks  to  us  of  Christ’s  atoning  death,  and  they  ignored  the  High 
Priest,  who  was  a type  of  Christ  in  His  resurrection  work  as  only  Mediator 
between  God  and  man.  All  acceptable  worship  must  be  based  upon  and 
kindled  by  the  sacrifice  of  Christ  and  must  be  offered  through  Him  as  our 
Pligh  Priest. 

Those  who  would  seek  to  approach  God  in  any  other  way  have  here  a 
solemn  warning,  and  should  study  diligently  such  passages  as  John  14:6  and 
Acts  4:12. 

The  death  of  his  two  sons  must  have  been  a heavy  blow  to  Aaron,  but 
notice  how  he  received  it:  “And  Aaron  held  his  peace.”  He  recognised  the 
hand  of  God,  and  knew  all  was  well.  “Shall  not  the  Judge  of  all  the  earth  do 
right?”  “I  was  dumb,  and  opened  not  my  mouth,  because  Thou  didst  it.” 
This  offense  had  been  committed  at  a very  critical  time  in  the  history  of 
the  people,  and  it  was  as  if  God  deemed  it  necessary  thus  to  show  His  dis- 
pleasure, in  order  to  impress  the  lesson  on  the  nation. 

Aaron  and  his  sons  were  not  allowed  to  mourn  for  their  dead  (10:6,  7). 
They  led  the  worship  of  the  congregation,  and  that  must  go  on  uninterrupted. 
That  was  of  far  more  importance  than  any  private  bereavement. 

Some  think,  from  the  warning  given  in  verses  8:11,  that  Nadab  and 
Abihu  had  been  under  the  influence  of  wine  when  they  substituted  the  strange 
fire  for  the  holy. 

In  order  to  make  clear  the  meaning  of  10:12-20,  as  well  as  to  understand 
the  displeasure  of  Moses  and  why  he  was  “content”  when  Aaron  explained, 
it  will  be  necessary  to  read  Lev.  6:24-30,  and  to  remember  that  this  eating 
of  the  sin  offering  was  the  most  elevated  form  of  priestly  service.  On  this 
occasion,  however,  Aaron  and  his  sons  were  not  able  to  rise  to  such  high 
ground,  and  they  would  not  pretend  to  a spiritual  power  which  they  did  not 
possess.  Aaron  had  indeed  “held  his  peace,”  but  owing  to  his  sorrow  over  his 
sons’  death  he  had  not  the  amount  of  priestly  energy  which  would  warrant 
him  in  eating  of  the  sin  offering. 

Observe  that  when  the  blood  of  the  sin  offering  had  been  taken  into  the 
Tabernacle  the  flesh  was  to  be  burned  without  the  camp,  and  the  priests  were 
not  to  eat  of  that  (Lev.  6;30). 


10 


THE  BOOK  OF  LEVITICUS 


QUESTIONS— LESSON  II. 

1.  Who  assembled  at  the  door  of  the  Tabernacle  to  see  Aaron  and  his  sons 

robed  and  annointed  for  their  office? 

2.  Why  would  the  people  naturally  be  interested  in  this  ceremony? 

3.  What  were  these  articles  of  dress,  which  Moses  placed  upon  Aaron 

intended  to  set  forth  ? 

4.  Of  what  were  these  garments  only  a shadow  or  type?.  

5.  How  many  articles  of  dress  are  mentioned  in  Leviticus  8:7-9?.  . 

6.  Name  them  and  tell  what  each  one  suggests 


7.  The  blood  of  consecration  was  applied  to  the  priests  on  what  parts  of  the 

body  ? 

8.  With  what  besides  blood  were  the  priests  anointed? 

and  of  what  is  that  a symbol  ? 

9.  What  was  the  first  thing  Aaron  and  his  sons  did  after  the  consecration 

services  ? 


10.  What  startling  thing  occurred  while  the  offering  lay  upon  the  altar?. . . . • 

11.  Why  were  Nadab  and  Abihu  struck  dead? 

12.  Are  there  any  today  attempting  to  worship  God  while  ignoring  the  death 

and  resurrection,  the  Sacrifice  and  the  Priesthood  of  Christ?. 


13.  What  will  be  the  fate  of  these  modern  Nadabs  and  Abihus?  Read  I 
Thessalonians  1 :7-9  and  the  definition  of  the  Gospel  in  1 Corinthians 
15:1-4:  “Moreover,  brethren,  I declare  unto  you  the  Gospel  . . . how 
that  Christ  died  for  our  sins  according  to  the  scriptures ; and  that  He 
was  buried  and  that  He  arose  again  the  third  day  according  to  the  scrip- 
tures.” Also  read  Galatians  1 :8,  9.  His  death  and  resurrection  form  the 
gospel  message. 


11 


THE  BOOK  OF  LEVITICUS 


LESSON  III. 

LEVITICUS. 

The  Third  great  division  of  the  book  of  Leviticus  is  the  Law  of  the 
Clean  and  Unclean.  Chapters  11-15.  See  chart  on  page  1. 

Note. — Read  these  chapters  several  times  before  attempting  anything 
else  for  this  lesson. 

The  instructions  regarding  the  Tabernacle  services  and  the  priests  hav- 
ing been  completed,  God  now  teaches  the  people  as  to  the  purity  which  will 
be  expected  on  their  part.  He  tells  them  that  they  must  be  clean  as  to  two 
things — First,  as  to  food  (11);  second,  as  to  disease  (12-15). 

First  note  what  God  says  regarding  clean  and  unclean  food.  Chapter  11. 

Down  in  Egypt  the  Israelites  had  eaten  anything  or  everything;  but 
now,  having  been  brought  into  association  with  the  holy  God,  they  must  learn 
to  put  a difference  between  clean  and  unclean  things,  even  in  the  matter  of 
food. 

There  were  marks  by  which  they  could  distinguish  the  beasts  and  fish 
and  fowl  which  God  pronounced  clean. 

The  clean  beasts  were  all  those  which  chewed  the  cud  and  parted  the 
hoof  (v.  1-8).  Both  marks  were  necessary;  one  was  not  sufficient. 

“C.  H.  M.”  reminds  us  that  two  corresponding  marks  may  be  observed 
to  distinguish  the  really  clean  child  of  God.  Such  an  one  will  “feed  upon 
the  green  pastures  of  the  Word,”  and  by  prayerful  meditation  digest  what 
he  takes  in.  That  is  suggested  by  the  chewing  of  the  cud.  Then  his  outward 
walk,  his  “footprints  along  the  pathway  of  time,”  will  show  a life  separated 
unto  God.  The  first  two  verses  of  Psalm  I give  two  marks  of  a clean  man — 

(1)  “Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  ungodly,  nor 
standeth  in  the  way  of  sinners” — the  outward  walk,  which  is  the  result  of 

(2)  the  inward  meditation.  “But  his  delight  is  in  the  law  of  the  Lord,  and 
in  His  law  doth  he  meditate  day  and  night.”  The  Israelite  must  carefully 
examine  a beast,  and  be  sure  it  had  both  these  marks  (divided  hoof,  also 
that  it  chewed  the  cud)  before  he  pronounced  it  clean;  and  just  such  care  is 
necessary  to  determine  the  pure  in  heart.  Sometimes  a person  (chewing  the 
cud)  spends  a great  deal  of  time  studying  the  Bible,  but  it  is  just  as  necessary 
that  he  walk  uprightly  (the  parted  hoof).  One  cannot  be  a hearer  of  the 
Word  only,  and  not  a doer,  and  yet  expect  to  be  considered  clean. 

The  clean  of  fish  were  all  those  having  fins  with  which  they  move  through 
the  water,  and  scales  which  keep  the  water  out  (v.  9-12).  We  Christians  need 
spiritual  fins  and  scales,  so  that  we  may  move  forward  through  the  element 
which  surrounds  us,  and  at  the  same  time  resist  its  influences  and  prevent 
it  penetrating.  “In  the  world,  but  not  of  it.” 

Among  the  birds  (v.  13-47),  all  those  which  fed  an  flesh,  those  which  ate 
everything  promiscuously,  and  those  which  grovelled  on  the  ground,  although 
furnished  with  wings  to  soar  into  heaven,  were  pronounced  unclean.  We 
can  easily  make  the  application. 

Second,  note  what  God  says  about  being  clean  as  to  disease. 

Chapters  12-15,  show  how  disease  is  to  be  treated,  especially  the  disease 
of  leprosy,  which  is  a type  of  sin,  or  more  exactly  the  worst  habits  of  sin,  the 


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flagrant  outbreaks  of  the  flesh.  The  appointed  discipline  for  these,  now,  as 
of  old,  is  temporary  exclusion  from  the  camp  (see  I Cor.  5th,  9-14). 

Leprosy  typifies  sin  in  at  least  three  ways.  Each  is  (1)  loathsome,  (2) 
spreads  rapidly,  and  is  (3)  incurable  except  by  the  power  of  God.  God  said 
leprosy  was  a thing  which  should  not  be  allowed  in  the  congregation  of 
Israel  and  the  utmost  diligence  must  be  exercised  to  keep  free  of  it.  When  it 
was  found  in  a garment,  the  garment  was  burned..  When  it  appeared  in  a 
house,  the  house  must  be  torn  down ; and  when  it  appeared  in  a person,  the 
person  must  be  banished  from  the  camp.  But  read  these  chapters  carefully, 
and  observe  the  great  care  that  was  shown  in  order  to  ascertain  whether  a 
disease  was  really  leprosy,  before  taking  action.  Most  careful  and  deliberate 
examination  was  made ; by  washing  the  garment,  removing  stones  from  the 
house,  etc.,  endeavors  were  made  to  correct  the  trouble,  without  having  to 
use  the  severest  measures.  But  when  a disease  was  found  to  be  really  leprosy, 
then  unsparing  measures  were  applied,  both  in  obedience  to  God’s  command 
and  for  the  health  of  the  camp. 

Thinking  of  leprosy  as  a type  of  sin,  can  we  not  learn  some  important 
lessons? 

First,  it  is  a thing  which  should  not  be  allowed  in  the  Church  of  Christ, 
and  the  utmost  diligence  should  be  exercised  to  keep  free  from  it  in  every 
form. 

Second,  things  that  may  look  like  sin  should  not  be  condemned  without 
proper  investigation.  Many  things  may  appear  at  first  sight  to  be  sin,  though 
when  carefully  examined  they  may  prove  to  be  nothing  of  the  kind.  I call 
to  mind  now  the  case  of  a man  who  had  been  a drunkard,  and  who  a few 
months  after  his  conversion  was  seen  frequently  to  enter  saloons.  This  was 
reported  to  the  Church,  and  the  man  brought  up  to  answer  to  .the  charge, 
whereupon  it  was  found  that  he  had  been  preaching  the  Gospel  to  his  old 
associates.  There  had  not  been  proper  investigation  before  pronouncing  his 
action  sin. 

The  third  lesson  we  can  learn  from  this  section  is  that  when,  after  careful 
investigation,  sin  has  been  found,  especially  in  ourselves,  it  should  be  dealt 
with  unsparingly. 

The  reason  leprosy  and  all  uncleanness  was  to  be  promptly  banished 
from  the  camp  of  Israel  was  because  the  Holy  God  dwelt  in  the  midst.  That 
is  the  chief  reason  why  sin  and  uncleanness  should  not  be  tolerated  with  us. 
“Know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost  which  is  in 
you?”  When  such  a Person  condescends  to  be  our  Guest,  He  should  have 
a clean  heart  in  which  to  dwell. 

You  will  observe  that  there  was  a way  provided  for  the  leper  to  become 
clean  (14:1-9).  The  ceremony  by  which  a leper  was  made  clean  is  a beautiful 
picture  of  the  way  in  which  a sinner  is  cleansed.  The  only  way  a sinner  can 
be  made  clean  is  through  the  death  and  resurrection  of  Christ,  and  this 
Levitical  ceremony  was  wonderfully  suggestive  of  that.  Read  14:4-7.  The 
bird  (heavenly  creature)  killed  in  an  earthen  vessel  speaks  of  Christ’s  death 
the  heavenly  One  dying  in  an  earthen  vessel  (His  body)  ; while  the  living  bird, 
soaring  heavenward,  bearing  the  blood  on  its  wings,  speaks  of  Christ’s  resur- 
rection. 

Chapter  xv.  tells  of  various  uncleannesses — not  so  serious  as  leprosy,  but 
all  needing  the  application  of  the  blood  of  the  sacrifice  for  cleansing. 

The  FOURTH  great  division  of  Leviticus  is  The  Law  of  the  Day  of 
Atonement.  Chapters  16-17. 


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This  is  an  exceedingly  important  section.  Read  these  two  chapters  over 
repeatedly  until  perfectly  familiar  with  the  facts  stated.  Then  read  the  fol- 
lowing: 

God  is  here  teaching  in  a pictorial  way  the  doctrine  of  Atonement  which 
is  the  fundamental  doctrine  of  the  Bible.  It  is  the  Gospel,  the  good  news, 
which  runs  right  through  all  the  books  of  the  Old  and  New  Testaments. 
From  the  first  chapters  of  Genesis  it  is  taught;  but  here  in  Lev.  16  it  is  set 
forth  with  much  fullness,  as  though  God  would  show  us  by  one  great  object 
lesson  every  detail  of  this  sublime  truth. 

First,  we  must  keep  in  mind  exactly  what  was  done  on  the  Day  of  Atone- 
ment. We  can  best  do  this  by  imagining  that  we  see  the  priest  going  through 
the  ceremony.  We  observe  that  his  dress  is  different  from  that  on  ordinary 
days.  Ffe  has  laid  aside  the  robes  for  glory  and  beauty  about  which  we  read 
in  a previous  lesson,  and  is  now  clothed  only  in  white  linen,  16:4.  Of  course, 
in  presenting  the  sin-offering  for  himself  (which  was  necessary  because  he 
himself  was  but  a man — see  Heb.  5:1-3)  Aaron  is  not  a type;  but  in  all  his 
work  for  the  congregation  on  the  Day  of  Atonement  he  is  seen  as  a type  of 
Christ  accomplishing  the  work  of  atonement. 

Two  goats  are  taken  from  the  people  for  this  particular  sin-offering, 
because  there  are  two  sides  of  atonement  to  be  represented — the  Godward 
and  the  manward  side.  At  the  door  of  the  Tabernacle,  Aaron  casts  lots  upon 
them.  This  lot  determined  which  goat  was  to  be  slain  to  show  forth  one 
side  of  atonement  and  which  was  to  be  the  scape  goat  to  show  forth  the  other 
side  of  atonement.  But  before  making  the  sin-offering  for  the  people,  or 
pi  jsenting  the  blood  of  the  sin-offering  for  himself,  we  see  Aaron  with  the 
censer  of  coals  from  the  altar,  and  handfuls  of  incense,  causing  a fragrant 
smoke  in  the  Holy  of  Holies  to  cover  the  mercy-seat,  that  he  might  not  look 
directly  upon  the  Shekinah  fire  and  die.  See  16:12,  13. 

Now  he  is  ready  to  begin  the  real  work  of  the  day.  One  goat  is  slain, 
and  its  blood  brought  in  and  presented  to  God.  Then  Aaron  takes  the  live 
goat,  lays  his  hands  on  its  head,  and  confesses  over  it  all  the  sins  of  the 
people ; and  this  goat,  bearing  the  sins  of  the  people,  is  led  away  into  the 
wilderness,  a land  not  inhabited  (v.  20-22). 

What  does  this  mean?  One  goat  killed  and  its  blood  presented  to  God; 
the  other  goat  bearing  away  the  sins  of  the  people  where  they  can  never  be 
found.  We  see  here  pictured  before  us  two  sides  of  atonement — one  showing 
what  atonement  did  for  God,  and  the  other  what  it  did  for  man.  Christ’s 
atonement  met  all  the  claims  of  God  and  all  the  needs  of  man.  The  claims 
of  God  were  met  by  the  death  of  Christ  in  place  of  the  sinner;  and  the  needs 
of  man  were  met  in  taking  away  his  sins,  removing  them  “as  far  as  the  east 
is  from  the  west.”  As  we  look  at  the  goat  which  was  slain,  we  see  Christ 
dying  in  our  place,  paying  the  penalty  for  sin,  and  thus  satisfying  the  claims 
of  God’s  holy  law — bringing  to  our  mind  such  passages  as  Isa.  53  :5,  Rom. 
4 :25,  Heb.  9 :28,  I Pet.  2 :24.  But  when  we  look  at  the  scapegoat,  laden 
down  with  the  sins  of  Israel,  and  bearing  them  away  into  a land  not  inhabited, 
we  think  only  of  what  Christ’s  atonement  did  for  us,  and  call  to  mind  such 
passages  as  John  1:29,  Psa.  103:12,  Rom.  8:1,  Isa.  43:5. 

In  this  ceremony  of  the  Great  Day  of  Atonement,  we  see  a picture  of 
Christ’s  greatest  work.  Notice  the  seven  great  points: 


THE  BOOK  OF  LEVITICUS 


Israel’s  High  Priest 

(1)  Once  in  the  year. 

(2)  Israel’s  High  Priest  (Aaron  or 
one  of  his  descendants). 

(3)  In  spotless  purity  of  dress. 

(4)  Entered  the  Holy  of  Holies 
(type  of  Heaven,  Heb.  9:24. 

(5)  Making  complete  atonement  (by 
offering  the  blood  of  a goat). 

(6)  For  the  whole  Nation  (Israel). 

(7)  For  one  year. 


Our  High  Priest 

(1)  Once  in  time. 

(2)  Our  High  Priest  (Jesus  Christ). 

(3)  In  spotless  purity  of  character. 

(4)  Entered  Heaven  itself  (Heb. 
9:24). 

(5)  Making  complete  atonement  (by 
offering  His  own  blood). 

(6)  For  the  whole  human  race  (John 
3:16). 

(7)  For  all  eternity. 


Read  in  this  connection  the  whole  9th  chapter  of  Hebrews.  Every  time 
the  Israelites  beheld  this  ceremony,  they  saw  enacted  in  type,  the  central 
truth  of  the  whole  Bible. 


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THE  BOOK  OF  LEVITICUS 


QUESTIONS— LESSON  III. 

1.  Under  the  Law  of  the  Clean  and  Unclean,  God  commands  His  people 

to  be  clean  regarding  what  two  things? 

2.  By  what  two  marks  could  Israel  distinguish  the  beasts  which  God 

pronounced  clean? 

The  fish? 

The  birds? 

3.  What  are  the  corresponding  marks  designating  the  really  clean  child  of 

God?  

4.  In  what  three  ways  is  leprosy  a type  of  sin? 


5.  Thinking  of  leprosy  as  a type  of  sin,  what  three  great  lessons  should  the 
Church  learn  through  these  laws  regarding  it? 


6.  What  was  the  reason  leprosy  and  all  uncleanness  was  banished  so 

promptly  from  the  camp  of  Israel? 

7.  Describe  the  ceremony  for  the  cleansing  of  leprosy  and  state  its  typical 

significance?  


8.  Why  was  the  ceremony  of  the  Great  Day  of  Atonement  so  important? 


9.  What  were  the  two  sides  of  Atonement  which  were  pictured  by  the  two 
goats  in  the  ceremony  of  the  Day  of  Atonement? 


10.  Name  the  seven  great  points  in  which  the  ceremony  of  the  Day  of  Atone- 
ment pictured  the  atoning  work  of  Christ 


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LESSON  IV. 

LEVITICUS. 

In  this  lesson  we  are  to  consider  the  last  three  great  divisions  of  Leviticus 
covering  Chapters  18-27.  It  is  best  to  read  these  chapters  carefully  before 
thinking  of  any  of  the  following  comments. 

The  FIFTH  great  division  of  Leviticus  is  the  Law  of  Relationships  and 
walk,  Chapters  18-22.  (See  chart  on  page  1). 

In  this  section  God  first  talks  to  His  people  about  Cleanliness  as  to 
their  personal  habits. 

The  Israelites  had  come  up  out  of  a land  where  personal  habits  were 
vile  and  wicked  in  the  extreme ; and  they  were  going  into  a land  where  the 
inhabitants  practised  even  worse  things.  But  God,  here  at  Sinai,  sets  a new 
code  of  laws  to  govern  the  behavior  of  His  people  (Chapters  18-22). 
He  tells  them  it  makes  no  difference  what  the  Egyptians  or  the  Canaanites 
do.  The  Israelites  are  His  people,  and  He  is  their  God;  they  are  to  keep  His 
statutes  and  His  ordinances,  regardless  of  what  is  done  by  other  nations. 
Read  18:1-5,  and  emphasize  the  personal  pronouns. 

A good  practical  lesson  for  Christians  in  our  own  day  is  embodied  in 
these  five  verses.  There  is  a wide-spread  notion  abroad  that  we  should 
conform  in  some  measure  to  the  ways  of  those  around  us,  and  not  offend 
them  even  though  we  must  thereby  offend  God.  The  Lord  is  our  God,  and 
we  must  obey  Him,  regardless  of  what  other  people  around  us  do. 

These  chapters  on  personal  habits  show  the  dreadful  depths  to  which 
fallen  human  nature  is  capable  of  going.  Some  of  the  sins  denounced  are 
almost  unthinkable,  they  are  so  awful ; and  some  people  suggest  that  they 
should  not  be  in  the  Bible.  But  we  may  be  perfectly  sure  that  our  Heavenly 
Father  has  a purpose  for  everything  He  has  put  in  His  Word.  God  does  not 
write  idle  words.  He  has  a meaning,  and  sometimes  a very  deep  one,  in  the 
very  passages  which  may  appear  unreasonable  to  us.  However,  it  is  very 
plain  to  see  why  God  gave  forth  commands  against  such  fearful  enormities. 
He  knows  man  is  perfectly  capable  of,  and  likely  to  commit  them.  If  He 
had  been  giving  a code  of  laws  to  angels,  many  of  these  things  probably 
would  not  have  been  mentioned ; but  he  is  here  giving  laws  to  fallen  human 
beings. 

Read  also  Romans  1 :21-32  as  a similar  setting  forth  of  the  depths  of 
iniquity  to  which  fallen  human  nature  will  go. 

Besides  the  laws  against  sins  in  this  section  of  Leviticus,  we  see  God’s 
love  and  tenderness  brought  out  in  many  of  the  regulations  regarding  personal 
habits.  For  example,  Chap.  19:9,  10,  as  though  He  would  say  to  them. 
“Let  one  of  your  habits  be  kind  thought  for  the  poor  and  stranger.”  Also 
Chap.  19:13,  35,  36.  He  would  have  justice  as  a habit  of  His  people. 

The  SIXTH  great  division  of  Leviticus  is  The  Law  of  the  Feasts. 
Chapter  23. 

In  this  section  God  gives  the  program  of  the  year’s  celebrations.  There 
were  seven  great  feasts,  or  religious  festivals,  which  were  to  be  observed 
every  year;  besides,  of  course,  the  weekly  Sabbath,  of  which  the  Israelites 
were  repeatedly  reminded  as  here.  These  Feasts  were  as  follows; 


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THE  BOOK  OF  LEVITICUS 


1.  The  Feast  of  the  Passover,  v.  4,  5. 

2.  The  Feast  of  Unleavened  Bread,  v.  6-8. 

3.  The  Feast  of  the  First  Fruits,  v.  9-14. 

4.  The  Feast  of  Pentecost,  v.  15-22. 

5.  The  Feast  of  Trumpets,  v.  23-25. 

6.  The  Day  of  Atonement,  v.  26-32. 

7.  The  Feast  of  Tabernacles,  v.  33-44. 

The  celebration  of  these  various  feasts  involved  the  gathering  together 
of  the  men  of  Israel  in  one  place  at  least  three  times  a year.  This  would  tend 
to  maintain  a spirit  of  fellowship,  patriotism,  and  worship,  and  shows  what 
a wise  ruler  is  God. 

Besides  any  such  purpose  as  this,  there  is  rich  spiritual  and  typical 
significance  to  be  observed  in  these  seven  great  feasts. 

Some,  who  have  given  the  subject  much  careful  meditation,  think  these 
seven  feasts,  which  the  Israelites  celebrated  each  year,  point  to  seven  great 
events  in  this  present  dispensation.  Think  whether  any  great  event  has 
occurred  on  the  anniversary  of  any  of  these  feasts. 

First  take  the  Feast  of  the  Passover.  Note  when  it  occurred,  the  four- 
teenth day  of  the  first  month  at  even.  Now  read  Exodus  12:1,  2,  3,  6.  And 
compare  Luke  22:1,  2,  7,  8;  23:33,  44.  Also  I Cor.  5:7.  For  fifteen  hundred 
years,  ever  since  that  dark  night  in  Egypt  when  the  Israelites  were  saved 
from  death  by  the  blood  of  the  passover  lamb  applied  to  their  doors,  each 
year  the  Israelites  had  celebrated  their  redemption  from  death  and  bondage 
by  this  Passover  Feast.  Then  came  Christ,  the  spotless  lamb  of  God,  and 
on  the  very  anniversary  of  the  Passover  died  on  the  cross  thereby  redeeming 
us  from  spiritual  death  and  bondage  and  becoming  our  great  Passover.  I 
Cor.  5 :7. 

Second,  the  Feast  of  Unleavened  Bread  closely  connected  with  the 
Passover  Feast  and  often  counted  as  a part  of  it,  following  as  it  did  immedi- 
ately, speaks  to  us  of  the  holy  walk  necessarily  connected  with  Redemption. 
Read  Lev.  23  :6  and  I Cor.  5 :7,  8 ; 11 :23-26 ; II  Cor.  7:1. 

Third,  The  Feast  of  the  Firstfruits.  Note  that  it  occurred  “on  the  morrow 
after  the  Sabbath.”  Lev.  23:10,  11.  What  great  event  took  place  on  the 
morrow  after  the  Sabbath.  Read  Mat.  28:1,  5,  6.  Also  I Cor.  15  :20-23.  This 
Feast  clearly  pointed  to  the  Resurrection. 

Fourth,  The  Feast  of  Pentecost.  Lev.  23:15-22.  Note  carefully  that 
this  Feast  occurred  fifty  days  after  the  Feast  of  the  Firstfruits  . Lev.  23:15. 
16.  After  Christ’s  resurrection  he  was  on  earth  forty  days  before  He  ascended, 
and  then  the  disciples  waited  in  the  upper  room  until  the  day  of  Pentecost 
was  fully  come — ten  days,  and  then  on  the  anniversary  of  this  feast  the  Holy 
Ghost  descended  upon  them  and  the  Church  was  born.  See  Acts  2:1,  I Cor^ 
10:16,  17;  12:13,  20. 

These  first  four  Feasts  were  in  the  first  part  of  the  year,  as  these  events 
which  they  point  to  occurred  in  the  first  part  of  this  dispensation.  You 
will  notice  that  the  last  three  feasts  occur  later  in  the  year.  The  last  three 
Feasts  seem  not  yet  to  have  had  their  typical  significance  fulfilled,  but  some 
Bible  students  think  they  point  to  events  as  follows: 

Fifth,  the  Feast  of  Trumpets  prophetic  of  the  future  regathering  of 
Israel.  Is.  18 :3,  7 ; 27 :12,  13  ; 58  :1-14 ; Joel  2 :15-32. 

Sixth,  The  Day  of  Atonement  looks  forward  to  the  Repentance  of  Israel 


18 


THE  BOOK  OF  LEVITICUS 


after  her  regathering  under  the  Palestine  Covenant.  Deut.  30:1-10.  Also 
see  Heb.  9:1-16. 

Seventh,  the  Feast  of  Tabernacles  is  prophetic  as  to  the  kingdom  rest 
of  Israel  after  her  regathering  and  restoration.  Read  Ezra  3 :4,  Zech.  14 : 16-19 ; 
Rev.  21 :3. 

The  Last  great  division  of  Leviticus  is  The  Law  of  Years.  Chapters  25-27. 
See  chart  on  page  1. 

Two  great  years  were  to  be  observed  in  Israel,  the  Sabbatic,  which 
occurred  every  seventh  year  (see  Lev.  25  :l-7)  and  the  Jubilee  which  occurred 
every  fiftieth  year  (see  Lev.  25:8-10). 

Notice  first  the  Sabbatic  year  described  in  Lev.  25:1-7: 

This  was  God’s  plan  for  His  people.  Every  seventh  year  was  to  be  a 
year  of  rest,  in  which  they  were  not  to  sow,  or  reap,  or  gather  fruit.  They 
were  to  labor  six  days  and  rest  on  the  seventh ; then  to  labor  six  years  and 
rest  the  seventh,  thus  making  a week  of  years.  When  the  Israelites  heard 
this  law,  it  is  probable  that  they  very  naturally  wondered  how  they  should 
live  if  all  business  must  be  suspended  every  seventh  year ; and  no  doubt  there 
was  anxious  reasoning  about  it,  for  in  verses  20-22  God  answers  all  such 
questioning  by  showing  them  that  His  blessing  shall  make  up  for  their 
non-labor.  If  God  commands  His  children  to  do  anything,  they  may  be 
sure  He  will  provide  for  them  meanwhile. 

Aside  from  all  typical  purposes,  there  were  several  good  reasons  why 
God  wanted  this  law  observed.  In  the  first  place,  it  was  good  for  the  land 
to  have  a rest.  Then  it  would  give  the  people  leisure  for  communion  and 
the  worship  of  God.  It  would  remind  them  of  God’s  ownership  of  everything 
(25:23).  It  would  quicken  their  trust  in,  God  as  they  saw  the  wonderful 
harvests  of  the  six  years.  This  law  was  neglected,  and  was  one  reason  why 
the  people  were  sent  away  into  Babylonian  captivity  (cf.  Lev.  26:33-35, 
with  II  Chron.  36:20,  21). 

Notice  the  year  of  Jubilee  described  in  Lev.  25:8-27. 

Read  carefully  25:8-10,  and  observe  that  every  fiftieth  year  was  the 
year  of  Jubilee.  Every  seventh  day  was  a Sabbatic  day,  every  seventh  year 
was  a Sabbatic  year,  and  every  seven  times  seven  years  there  was  a Jubilee. 
This  Jubilee  surely  well  typifies  the  Millenial  glory.  It  must  have  been  a 
glorious  time  in  Israel  when,  in  the  fiftieth  year,  at  the  sounding  of  the 
trumpet  on  the  Day  of  Atonement,  slaves  were  loosed  from  bondage,  captives 
were  set  free,  debtors  liberated,  exiles  returned  home,  and  the  poor  got  back 
their  possessions.  From  verses  14-16  of  this  chapter  we  see  that  all  their 
business  relations  and  dealings  with  others  were  regulated  with  reference  t& 
this  year. 

This  joyous  year  of  Jubilee  reminds  us  of  a great  day  coming,  when  at 
the  sounding  of  the  trumpet  great  things  shall  take  place : the  dead  in  Christ 
shall  rise  first;  then  we  which  are  alive  and  remain  shall  be  caught  up  to 
meet  the  Lord  in  the  air.  Slaves  shall  be  loosed  from  bondage,  captives  set 
free,  debtors  liberated,  and  our  inheritance  be  enjoyed.  If  we  are  looking 
for  this  great  day,  can  we  be  much  engrossed  with  the  things  of  this  world? 
Will  it  not  regulate  our  conduct  in  regard  to  this  life  and  our  dealings  with 
others? 

In  Chapter  26,  God  tells  His  people  what  will  be  the  result  if  they 
observe  all  these  many  laws  which  He  has  given  them,  and  what  will  be  the 

i9 


THE  BOOK  OF  LEVITICUS 


result  if  they  refuse  to  obey.  The  first  thirteen  verses  tell  their  possibilities 
if  they  will  obey,  and  verses  14  to  33  the  terrible  results  of  disobedience.  Had 
Israel  walked  in  obedience,  no  nation  on  earth  could  have  overcome  them, 
because  they  would  have  had  the  power  of  the  Almighty  with  them.  But  alas ! 
Israel  failed  altogether,  notwithstanding  the  awful  warning  of  verses  14-33. 
As  we  look  back  over  the  history  of  this  nation,  we  see  that  the  very  things 
here  predicted  have  come  upon  them,  and  they  are  suffering,  even  to  the  pres- 
ent day  under  some  of  the  judgments  predicted. 

The  Book  of  Types  and  Shadows. 

Leviticus  is,  as  we  have  seen,  full  of  types  and  shadows  of  our  Lord. 
But  the  three  most  conspicuous  types  of  Christ  are:  (1)  The  offerings;  (2) 
the  priesthood ; (3)  the  two  goats. 


20 


THE  BOOK  OF  LEVITICUS 


..QUESTIONS— LESSON  IV. 

1.  What  reason  did  God  give  the  Israelites  why  they  should  not  conform 
to  the  manners  and  customs  and  personal  habits  of  the  Canaanites? 


2.  Why  did  God  give  commands  against  such  fearful  enormities  as  are 

mentioned  in  Leviticus? 

3.  What  New  Testament  chapter  also  implies  the  depth  of  iniquity  to  which 

fallen  human  nature  is  capable  of  going? 

4.  Name  the  seven  great  yearly  Feasts 

5.  What  great  event  in  history  occurred  on  the  anniversary  of  the  Feast  of 

the  Passover? 

The  Feast  of  the  Firstfruits? 

The  Feast  of  Weeks  or  the  Pentecost? 

6.  What  two  great  years  were  to  be  celebrated  by  the  Israelites? 

7.  Describe  the  Sabbatic  Year 


8.  Describe  the  Year  of  Jubilee 

9.  What  did  God  say  would  be  the  consequence  to  His  people  if  they  would 

observe  all  these  laws? 

What  if  they  disobeyed  the  laws? 

10.  What  are  the  three  most  conspicuous  types  of  Christ  in  Leviticus? 


21 


THE  BOOK  OF  NUMBERS 


LESSON  V. 

NUMBERS. 

Before  taking  up  any  detailed  study  of  Numbers,  observe  the  following 
points  about  the  book  as  a whole : 

I.  The  Name. 

Numbers  derives  its  name  from  the  fact  that  it  records  the  enumeration 
of  Israel.  We  also  call  it  the  Book  of  Journeyings,  because  it  gives  an  account 
of  Israel’s  wilderness  journeying  from  Sinai  to  Moab. 

II. The  Writer. 

Moses  was  the  human  writer  of  this  book.  See  Numbers  1 :1. 

III.  The  Date. 

About  1500  B.  C. 

IV.  The  Structure. 

Look  at  the  chart  given  below  and  observe  the  following  points: 

(1)  Numbers  has  thirty-six  chapters.  Each  numbered  space  on  chart 
represents  a chapter. 

(2)  The  book  falls  into  three  great  divisions  when  considered  geographi- 
cally. That  is,  as  the  many  laws  of  Leviticus  were  grouped  around  a few 
great  subjects,  so  the  many  journeyings  of  Numbers  may  be  grouped  around 
three  geographical  points,  as  indicated  on  the  chart,  viz.: 

At  Sinai Chapters  1 -10 

From  Sinai  to  Kadesh ..Chapters  11-19 

From  Kadesh  to  Moab. Chapters  20-36 

See  also  map  on  page  33. 


NUMBERS*" The  Book  of  Journeyings 


22 


THE  BOOK  OF  NUMBERS 


V.  Time  Covered. 

The  book  of  Numbers  covers  a period  of  about  thirty-eight  years.  Com- 
pare Numbers  1 :1  and  33:38. 

VI.  Historically.  Numbers  takes  up  the  story  of  the  Nation  of  Israel 
where  Exodus  left  it. 

VII.  Typically.  Numbers  is  “the  book  of  service  and  walk,  and  thus  com- 
pletes, with  the  preceding  books,  a beautiful  moral  order: 

Genesis,  the  book  of  the  creation  and  fall ; 

Exodus,  the  book  of  Redemption ; 

Leviticus,  the  book  of  worship  and  fellowship ; and 

Numbers,  of  that  which  should  follow — service  and  walk.” — Scofield. 

VIII.  Exhortation. 

As  we  study  the  book  of  Numbers,  and  in  fact  the  whole  history  of 
Israel,  let  us  bear  in  mind  constantly  that  just  as  this  Nation  was  God’s 
representative  people  in  the  last  dispensation,  so  the  Church  is  God’s  repre- 
sentative in  this  dispensation.  As  we  of  the  Church  read  of  their  experiences 
we  can  learn  rich  lessons  and  get  much  needed  exhortation  for  ourselves  at 
every  step  of  their  journey. 

The  First  division  of  Numbers  is  “at  Sinai,”  Chapters  1-10.  See  chart  on 
page  22,  but  for  this  lesson  read  carefully  Chapters  1-4. 

When  the  story  opens,  the  camp  is  still  at  Sinai,  where  we  have  seen 
the  people  encamped  for  the  past  year. 

During  that  year  they  have  built  the  Tabernacle,  and  God  has  been 
instructing  them  about  His  will  in  all  matters.  He  has  left  them  in  doubt 
about  nothing.  He  has  told  them  exactly  how  He  would  have  them  conduct 
themselves  toward  Himself  and  toward  each  ot1  er,  even  entering  into  minute 
details.  Now  the  year  of  instruction  is  finished.  It  is  God’s  will  for  them 
to  march  right  up  into  the  land,  and  put  into  practice  all  these  precepts; 
and  in  this  section  (Chaps.  1-10)  we  see  Him  getting  them  in  line  to  move  on. 

The  first  thing  is  the  numbering  of  the  tribes,  and  assigning  each  his 
position  in  the  camp  and  on  the  march.  Moses  and  his  assistants  must  care- 
fully take  the  number  of  every  man  in  the  company  who  is  able  to  go  to 
war  (1 : 1-4) . 

One  is  struck  with  the  contrast  between  the  book  of  Numbers  and  the 
book  of  Leviticus.  In  Leviticus  we  were  occupied  entirely  with  worship; 
but  the  first  thing  that  confronts  us  in  Numbers  is  preparation  for  war.  It 
seems  there  was  need  of  war  as  well  as  worship  among  the  Lord’s  people 
then,  and  so  there  is  today.  True,  our  wrestling  is  not  against  flesh  and  blood, 
as  was  theirs;  but  we  have  just  as  real  and  fierce  a warfare  on  hand,  against 
the  principalities  and  powers  and  rulers  of  this  world’s  darkness.  (See  Eph. 
6:10-17.) 

Below  are  given  the  results  of  the  census  which  Moses  took  at  Sinai. 
Observe  the  relative  strength  of  the  tribes  when  they  start  on  their  journey. 
Judah  the  largest,  Dan  next,  then  Simeon,  Zebulun,  etc.  At  the  end  of  the 
book  a similar  census  is  taken,  and  it  is  interesting  to  compare  the  two  num- 
berings and  see  which  tribes  increased  and  which  tribes  decreased  during  the 
forty-eight  years’  wandering. 


2S 


THE  BOOK  OF  NUMBERS 


1 Reuben  

46,500 

8 Manasseh  

32,200 

2 Simeon 

59,300 

9 Benjamin  

35,400 

3 Gad  

.........  45,650 

10  Dan  

62,700 

4 Judah  

74.600 

11  Asher 

41,500 

5 Issachar  

6 Zehnhin 

54,400 

57  400 

12  Naphthali  

53,400 

7 Ephraim  

40,500 

Total  . . . 

603,550 

Here  we  see  twelve  tribes  descended  from  the  twelve  sons  of  Jacob;  but 
the  names  of  two  of  Jacob’s  sons,  Levi  and  Joseph,  do  not  appear.  In  their 
place,  however,  appear  the  names  of  Joseph’s  two  sons,  Ephraim  and  Man- 
asseh,  whom  Jacob  adopted  just  before  his  death.  (See  Gen.  48:5,  6.) 
Thus  Joseph,  the  beloved  son,  is  twice  represented  in  the  congregation. 

Levi  was  not  numbered  among  the  warriors,  because  there  was  a special 
work  appointed  for  that  tribe  (Num.  1:47-51).  This  was  a great  honour  to 
be  conferred  upon  the  house  of  Levi.  You  remember  how  when  Moses, 
coming  down  from  the  mountain,  found  the  Israelites  were  worshipping  the 
golden  calf,  he  called  for  those  who  were  on  the  Lord’s  side  to  take  their 
stand  by  him,  and  all  the  sons  of  Levi  gathered  themselves  to  Moses.  They 
would  not  soil  their  hands  with  the  calf-worship ; and  now  their  hands,  and 
theirs  alone,  were  appointed  to  touch  God’s  sacred  dwelling-place. 

Passing  on  to  the  second  and  third  chapters,  let  us  get  in  mind  the 
arrangement  of  the  camp.  In  the  midst  was  the  Tabernacle.  Next  to  the 
Tabernacle  on  three  sides  were  camped  respectively  the  three  branches  of  the 
tribe  of  Levi — the  Gershonites  on  the  west,  the  Kohathites  on  the  south,  and 
the  Merarites  on  the  north  (see  3:23-25)  ; while  on  the  east,  in  front  of  the 
Tabernacle,  were  the  tents  of  Moses  and  Aaron  and  the  priests.  Then  the 
twelve  tribes  were  camped,  three  on  each  of  the  four  sides  as  follows: — 
Eastward — Judah,  Issachar,  Zebulun  ; southward — Reuben,  Simeon,  and  Gad; 
westward — Ephraim,  Manasseh,  and  Benjamin;  northward — Dan,  Asher,  and 
Naphthali.  All  on  the  east  were  under  the  standard  of  Judah;  on  the  west 
under  the  the  standard  of  Ephraim ; on  the  north  under  the  standard  of  Dan ; 
on  the  south  under  the  standard  of  Reuben.  So  there  were  twelve  tribes, 
but  only  four  standards.  The  diagram  (No.  1)  on  page  24  gives  the  probable 
arrangement  of  the  camp.  Some  Bible  students  believe  the  tribes  to  have 
been  arranged  as  in  diagram  No.  2,  in  which  case  the  camp  would  be  in  the 
form  of  a cross.  If  as  in  No.  1,  it  would  be  four-square. 


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24 


THE  BOOK  OF  NUMBERS 


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An  interesting  thing  to  notice  about  the  camp  is  the  three  classes  of  which 
it  is  composed — worshippers,  workers,  and  warriors.  On  diagram  (No.  1), 
Page  24,  draw  with  a pencil  a circle  just  around  the  Tabernacle.  There  you 
have  in  the  very  centre  of  the  camp  the  worshippers,  as  only  the  priests 
entered  the  Tabernacle  for  worship.  Now  draw  another  larger  circle  which 
shall  take  in  the  Levites  encamped  around  the  Tabernacle.  There  you  have 
the  workers ; and  if  you  draw  a third  circle  larger  still,  to  inclose  the  twelve 
tribes,  you  have  the  warriors.  Observe,  the  worshippers  did  not  worship  for 
themselves  alone,  but  they  represented  the  whole  congregation ; so  it  was  a 
worshipping  body.  Neither  did  the  workers  (the  Levites)  work  alone  for 
themselves,  but  for  the  whole  congregation ; so  it  was  a working  body.  Again, 
the  warriors  fought  not  alone  for  themselves,  but  for  the  whole  of  Israel ; so 
it  was  a warring  body.  This  Church  in  the  Wilderness  furnishes  in  many 
ways  a good  type  of  the  Church  in  the  world  to-day.  The  Church  should 
also  be  a worshipping,  working,  and  warring  body. 

The  Levites  had  charge  of  the  Tabernacle,  and  carried  it;  but  even  here 
was  the  perfect  order  which  is  to  be  observed  all  through  the  book,  and, 
indeed,  about  everything  that  God  orders.  Each  had  assigned  him  his  par- 
ticular work,  and  he  did  just  that.  The  Gershonites  had  the  curtains  to  look 
after,  the  Kohathites  carried  the  furniture,  the  Merarites  the  boards  (3  :25-36). 
Each  Levite  knew  exactly  what  piece  of  the  Tabernacle  he  was  responsible 
for:  so,  when  the  signal  was  given  to  move,  each  man  took  up  his  piece  and 
moved  on.  Thus  the  Tabernacle  was  quickly  and  easily  moved,  without  con- 
fusion or  delay.  Each  one  had  something  to  do.  It  was  not  left  to  a few 
to  bear  the  whole  burden.  So  to-day,  each  believer  has,  or  should  have,  his 
special  place  and  work  for  God. 


Another  thing  which  is  instructive — each  Levite  understood  that  the  part 
of  the  Tabernacle  assigned  him  to  bear  was  the  work  which  the  Lord  had 
given  him  to  do ; and  it  was  not  to  be  abandoned  just  because  he  might  think, 
perhaps,  that  the  bearing  of  the  badger  skins  was  unattractive,  or  the  carrying 
of  the  pins  insignificant.  Suppose  one  of  the  Levites,  who  had  been  given  as 
his  duty  the  pins  to  look  after,  had  one  day  sat  down  on  a sand  pile  and  begun 
to  meditate.  While  he  was  thinking  that  this  carrying  the  pins  year  after 
year  was  very  monotonous,  trifling  work  for  him,  a man  in  the  prime  of  life — 
and  while  he  was  longing  to  have  some  position  which  he  considered  higher, 
such  as  bearing  the  Ark  of  the  Covenant — the  rest  of  the  camp  would  arrive 

25 


THE  BOOK  OF  NUMBERS 


at  the  place  where  the  Tabernacle  was  to  be  set  up.  They  would  look  around 
for  the  man  with  the  pins.  He  was  nowhere  to  be  seen.  Away  back  there 
on  the  sand  pile  he  is  aspiring  to  some  great  work  for  God,  and  neglecting 
the  duties  which  God  had  assigned  him  ; and  thus  he  will  be  seen  to  delay  the 
whole  camp,  just  because  he  was  not  faithful. 

Reader,  what  part  of  the  work  of  God,  has  been  assigned  to  you?  Is  it 
some  obscure  work  which  you  sometimes  consider  monotonous  or  insignificant 
or  unattractive?  If  God  has  given  it  you  to  do,  it  is  not  insignificant  and 
should  not  be  monotonous  or  unattractive.  Remember  the  saying,  “Every 
one  is  not  privileged  to  do  magnificant  things  but  every  one  is  privileged 
to  do  little  things  magnificently.”  In  the  work  of  God,  what  we  do  is  not  so 
important  as  how  we  do  it.  Nothing  is  insignificant  when  done  for  God  or 
under  God’s  direction. 


.26 


THE  BOOK  OF  NUMBERS 


QUESTIONS— LESSON  V. 

1.  Why  is  Numbers  called  the  book  of  Journeyings? 


2.  When  considered  geographically,  into  how  many  great  divisions  does 

this  book  fall? 

What  is  the  first  called? 

What  is  the  second  called? 

What  is  the  third  called? 

3.  How  long  had  the  nation  of  Israel  been  at  Sinai  when  the  book  of  Num- 
bers opens? 

4.  State  one  great  contrast  between  the  book  of  Leviticus  and  the  book  of 

Numbers?  

5.  When  the  men  of  war  had  all  been  numbered  what  was  found  to  be  the 

total  number  of  fighting  men? „ 

1 

6.  Which  tribe  was  the  strongest  in  numbers? , 

Which  tribe  was  the  weakest  in  numbers? 

7.  Why  was  not  the  tribe  of  Levi  numbered  with  the  warriors? 


8.  What  may  have  been  the  reason  the  tribe  of  Levi  was  given  the  honor 
of  bearing  the  tabernacle? 


9.  Make  a diagram  showing  the  arrangement  of  the  camp.  Show  which 
tribes  were  camped  on  each  side  of  the  tabernacle,  etc. 

10.  Name  the  three  classes  of  people  of  which  the  camp  was  composed?., ... 


27 


THE  BOOK  OF  NUMBERS 


NUMBERS 

LESSON  VI. 

For  this  lesson  read  carefully  Chapters  5-10.  At  first  sight  there  may 
appear  little  of  interest  or  profit  for  us  in  these  chapters,  but  on  closer  exam- 
ination we  find  many  important  lessons  may  be  learned.  Be  sure  to  look  up 
every  reference  given. 

Read  Numbers  5:1-4  and  notice  how  this  putting  away  of  the  unclean 
from  the  camp  bears  upon  our  obligation  to  put  sin  away  from  our  individual 
lives;  and  also  to  exercise  discipline  in  the  Church,  as  taught  also  by  Joshua 
7:11,  12  and  1 Cor.  5,  especially  verses  9-13.  The  reason  for  this  great 
care  about  the  purity  of  the  assembly,  is  given  in  the  last  clause  of  verse  3 of 
Num.  5. — “In  the  midst  of  which  I dwell.”  The  place  where  the  holy  God 
dwells  must  be  holy.  He  will  not  dwell  where  evil  or  uncleanness  is  allowed 
or  sanctioned. 

Notice  carefully  the  ordinance  for  the  trial  of  jealousy  described  in  Num. 
5:11-31.  This  was  a positive  command,  to  be  literally  carried  out  by  the 
Israelites;  but  it  surely  has  a deep  typical  significance.  In  the  Old  Testa- 
ment prophecies  Jehovah  Himself  is  spoken  of  as  the  husband  and  Israel  as 
the  unfaithful  wife.  (See  Isaiah  54:5;  Jeremiah  3:20  ) Israel  was  unable  to 
stand  the  searching  trial,  and  was  found  guilty — proven  to  be  untrue  to  her 
heavenly  Husband  Jehovah;  and  her  unfaithfulness  has  been  made  manifest 
to  the  whole  world.  The  application  can  be  made  to  Christ  and  the  Church  as 
well.  Each  individual  believer  should  undergo  thorough  heart  searching, 
and  see  if  there  is  any  unfaithfulness  to  our  heavenly  Bridegroom,  Christ.  Sin 
is  spiritual  adultery. 

The  law  of  the  Nazarite  (Num.  6),  is  also  instructive.  Here  we  see  one 
setting  himself  apart  to  God  for  a season,  and  therefore  separating  himself 
from  certain  things.  Not  that  these  things  were  sinful  in  themselves,  but  if 
indulged  in  they  would  interfere  with  this  special  consecration.  No  one  had 
to  be  a Nazarite — it  was  perfectly  voluntary;  but  if  he  did  take  the  vow,  there 
were  certain  things  from  which  he  must  abstain.  The  Nazarite  is  a type  of 
Christ,  who  from  birth  to  death  separated  Himself  entirely  from  everything 
that  would  hinder  unbroken  communion  with  the  Father.  The  Nazarite 
furnishes  also  an  example  for  every  believer.  If  one  would  come  into  the 
place  of  spiritual  power,  resulting  from  constant  fellowship  with  God,  he 
must  put  away  some  things  which,  though  perfectly  lawful  in  themselves, 
would  nevertheless  hinder  such  communion.  Samson,  Samuel,  John  the 
Baptist,  and  others  were  said  to  be  perpetual  Nazarites,  separated  unto  God 
from  their  birth;  but  Christ  was  the  only  perfect  heart-Nazarite  who  ever 
walked  the  earth. 

Num.  vii.  should  not  be  hastily  passed  over,  although  it  might  appear  to 
human  judgment  that  there  is  in  it  a great  deal  of  repetition.  Each  of  the 
twelve  tribes  of  Israel  present  God  with  certain  things,  and  exactly  the  same 
list  of  presents  is  given  twelve  times  over.  But  God  s ways  are  not  as  our 
ways  even  in  writing  a book;  and  whereas  a human  writer  might  have  con- 
densed this  account  into  a few  lines,  as  one  has  observed,  “there  is  no  hasty 
promiscuous  jumbling  of  names  and  offerings  when  God  records  the  gifts  of 
His  children.”  He  prizes  even  the  smallest  gift  or  slightest  service,  and  care- 
fully records  all. 

C.  H.  M.  says:  “This  seventh  chapter  of  Numbers  is  one  of  those  speci- 
men pages  from  the  book  of  eternity  on  which  the  finger  of  God  has  engraved 
the  names  of  His  servants  and  the  record  of  their  work.”  The  same  writer 


28 


THE  BOOK  OF  NUMBERS 


adds  that  2 Sam.  23  and  Rom.  16  are  also  similar  chapters,  where  God  records 
even  the  different  shades  of  service  rendered  by  His  people ; for  example, 
“Salute  Tryphena  and  Tryphosa,  who  labour  in  the  Lord.  Salute  the  beloved 
Persis,  which  laboured  much  in  the  Lord”  (Rom.  16:12).  If  every  believer  has 
a page  in  God’s  book,  with  his  name  engraved  at  the  top,  and  his  gifts  and 
services  recorded  thereon,  how  does  your  page  look,  reader?  Is  it  written 
close,  having  entries  every  day,  or  are  there  long  blank  places  of  weeks  and 
months  when  no  offering  has  been  brought  to  the- Lord?  Whenever  I read 
this  chapter,  it  makes  me  think  of  a mother  I once  knew,  whose  wicked  son 
had  one  fine  trait  of  character — he  was  truthful.  This  mother,  when  speaking 
of  her  son  to  others,  would  so  dwell  upon  his  truthfulness  that  one  rather 
lost  sight  of  his  faults.  This  is  like  the  love  of  a mother,  and  it  is  like  the  love 
of  God.  Israel  very  seldom  did  anything  specially  praiseworthy;  but  now, 
when  they  do  come,  and  voluntarily  present  their  gift  to  God,  it  seems  as  if 
God  spreads  it  before  us  in  this  chapter  of  eighty-nine  verses,  to  make  it 
look  just  as  large  as  possible. 

Another  thing  to  be  observed  about  this  camp  of  Israel,  this  church  in 
the  wilderness,  is  that  its  movements  were  guided  entirely  by  the  cloud  which 
rested  upon  the  Tabernacle  (9:15-23.)  Everything  was  done  at  the  command 
of  the  Lord.  There  were  all  those  millions  of  people,  not  knowing  the  road 
they  were  to  travel,  entirely  dependent  upon  God  for  guidance  as  well  as  for 
food  and  everything  else.  They  were  never  sure  how  long  they  were  to 
remain  in  one  place,  or  where  they  were  to  go  next,  so  it  was  usless  to  make 
plans  for  the  morrow.  It  was  foolish  to  drive  their  tent  stakes  very  deep,  or 
to  become  much  attached  to  one  spot,  for  they  were  likely  at  any  moment  to 
have  to  pack  up  and  move  on.  They  were  constantly  to  be  looking  upward  for 
guidance,  to  keep  their  eye  on  that  cloud;  and  when,  and  in  whatever  direc- 
tion it  moved,  they  were  to  follow.  W,hat  a beautiful  picture  of  absolute 
surrender  and  dependence  upon  God  ! 

We  as  Christians  should  try  to  realize  this  position  more.  All  our  move- 
ments should  be  controlled  by  God,  and  everything  should  be  done  at  the 
command  of  the  Lord.  Just  as  any  attempt  to  go  off  in  their  own  ways,  or  to 
stand  still  whe,n  the  cloud  moved,  or  go  forward  when  the  cloud  stood  still, 
would  but  have  hindered  their  progress  towards  Canaan,  so  any  attempt  to 
exercise  our  own  will,  or  go  our  own  ways,  or  run  before  God,  only  hinders 
our  progress  in  the  Divine  life.  We,  too,  should  be  constantly  looking  upward 
for  guidance,  and  follow  only  where  He  leads. 

In  the  first  part  of  chapter  10  the  final  preparations  are  made  for  the 
departure  of  Israel  from  Sinai.  Moses  was  commanded  to  make  two  silver 
trumpets,  which  were  to  be  used  for  calling  the  congregation  together,  and 
as  a signal  for  marching.  Now  all  things  are  ready,  and  on  the  twentieth  day 
of  the  second  month  of  the  second  year  they  get  the  order  to  start  forward, 
and  off  they  go.  How  glad  they  must  have  been  to  be  on  their  way,  yet  how 
oft  would  their  thoughts  turn  back  to  Sinai  where  God  had  revealed  to  them 
so  much  of  Himself. 

Beginning  with  verse  14,  we  see  the  order  of  march  as  indicated  by  the 
following  diagram,  and  if  this  is  compared  with  the  diagram  of  the  camp  in 
last  lesson,  it  will  be  seen  that  those  on  the  north  side  started  off  first;  then 
followed  those  which  camped  on  the  south,  then  those  on  the  west,  and  last 
those  on  the  north. 


29 


THE  BOOK  OF  NUMBERS 


Dan 

Ephraim 

Reuben 

Dan 

Ash 

Nap 

tag  m 

3 

•->  rs  -> 

3*  c r 

o 

Reu 

Sim 

Gad 

3 2 n O 

3*  2 
p 

p*  P 3 

~ in  Z. 

P X 3 

•—  • (T>  -> 

^ nr 

3 3* 

<T>  _. 

CT 

' ^ w 

n>  cr 

o « 

3 3 

? a.  ^ 3 

Cfl  p in 

SB  —2 

^3 

3 3 

o.  cr 

CD  2- 

and 

earing 

cur- 

Judah 

pr  rr  ^ 

5 w 

3 -i 


First  came  the  standard  of  Judah  comprising  three  tribes  (14).  Next 
came  the  Gershonites  and  Merarites,  bearing  the  boards  and  curtains  of  the 
Tabernacle,  which  must  be  set  up  and  ready  at  the  next  camping  place  by 
the  time  the  Kohathites  arrived  with  the  Tabernacle  furniture  or  “the  Sanc- 
tuary” as  it  was  called,  so  that  these  pieces  could  be  set  in  place  at  once  with- 
out delay  or  confusion  (17  and  21).  Then  came  the  standard  of  the  camp 
of  Reuben  with  his  three  tribes  (18-20).  Next  the  Kohathites  bearing  the 
Sanctuary  (21)  ; and  last  the  standard  of  the  camp  of  Dan  composed  of  three 
tribes  (25-27). 

You  will  observe  that  when  the  Israelites  were  encamped,  the  Sanctuary 
was  in  the  midst;  and  when  they  were  on  the  march  the  Sanctuary  was  still  in 
the  midst.  Whether  on  the  march  or  in  camp,  God  had  His  people  grouped 
around  Him  in  perfect  order  and  harmony,  each  one  under  his  own  standard. 
Jehovah  had  come  down  “to  dwell  among  them  in  their  midst,”  and  thus  He 
kept  His  position.  This  should  ever  be  God’s  position.  He  should  be  the 
centre  of  church  life,  home  life,  individual  life — the  centre  around  which  all 
things  move,  and  to  which  all  things  are  referred. 

The  above  is  given  as  the  usual  order  of  march,  but  it  seems  that  on  this 
particular  occasion  the  Ark  went  in  front  (10:33).  The  explanation  of  this 
appears  in  verses  29-32.  Moses  had  invited  Hobab  to  go  with  them  ; and 
when  Hobab  refused,  Moses  urged  him,  on  the  ground  that  they  needed  him 
to  be  their  guide  (31).  But  God  was  their  Guide,  and  as  though  He  would 
teach  Moses  that  He  is  all-sufficient  to  lead  them,  and  that  He  and  He  alone 
will  be  to  them  “eyes,”  He  goes  before  to  search  out  a resting  place  for  them. 

Moses  did  well  to  urge  Hobab  to  accompany  them  to  Canaan,  and  we 
should  follow  his  example  in  getting  as  many  as  possible  to  join  us  on  our 
upward  way.  But  we  should  be  careful  about  urging  such  to  come  as  if  to 
imply  that  their  presence  was  necessary  or  indispensable.  Hobab  was  the  one 
who  would  receive  the  benefit  by  joining  the  Lord’s  company,  and  not  the 
reverse.  The  person  who  becomes  a follower  of  Christ  is  the  one  who  receives 
the  benefit.  We  should  try  to  persuade  people  to  become  Christians  because 
they  need  Christ.  Not  that  Christ  or  the  Church  needs  them. 

Note. — Many  have  found  my  little  Model  of  the  Tabernacle  and  Camp  of 
Israel  (described  in  the  back  of  this  book),  very  helpful  in  studying  these 
lessons  in  Numbers  as  also  in  studying  the  book  of  Exodus. 


30 


THE  BOOK  OF  NUMBERS 


QUESTIONS— LESSON  VI. 

1.  What  was  the  great  reason  for  keeping  the  camp  of  Israel  free  from  sin 

and  uncleanness? 

2.  What  was  the  Nazarite  vow? 

Who  could  take  it? . . For  how  long  a time? 

3.  Who  were  perpetual  Nazarites? 

4.  Who  was  the  only  perfect,  heart  Nazarite  who  ever  walked  the  earth? 


5.  What  may  have  been  the  reason  that  God  recorded  at  such  length  and 

with  so  much  repetition,  the  gifts  which  the  different  tribes  brought  to 
Him? 

6.  By  what  were  the  movements  of  the  camp  of  Israel  guided? 


7.  In  which  direction  would  this  keep  the  Israelites  looking? 

How  would  it  tend  to  keep  them  from  considering  their  present  lodging 
place  as  a permanent  abode? 

8.  Give  the  order  of  march  for  Israel  naming  the  tribes  in  order  as  they 

moved  off 


9.  What  position  did  the  Sanctuary  (God’s  dwelling  place)  always  keep  in 

Israel  whether  they  were  encamped  or  on  the  march? 



10.  Whom  did  Moses  invite  to  join  him  on  the  way  to  Canaan? 

What  reason  did  he  urge? 

Was  this  wise  or  foolish? 

SI 


THE  BOOK  OF  NUMBERS 


LESSON  VII. 

NUMBERS 

By  looking  at  chart  on  page  22,  it  will  be  seen  that  with  the  11th 
chapter  of  Numbers  begins  the  second  great  division  of  the  book,  viz.:  From 
Sinai  to  Kadesh. 

For  this  lesson  read  carefully  Chapters  11-12. 

From  the  time  the  Israelites  arrived  at  Sinai  (Ex.  19)  until  the  time  they 
depart  (Num.  10)  we  have  for  the  most  part  been  hearing  God’s  voice  in 
instruction.  But  with  Num.  11,  we  are  again  called  upon  to  consider  the 
people,  and  as  usual  it  is  very  disappointing.  Notice  the  opening  words,  “And 
when  the  people  complained.”  What  they  were  complaining  about,  we  are 
not  told,  as  the  cause  was  probably  too  insignificant  to  mention.  Under  the 
circumstances  one  would  expect  to  see  them  joyous  and  thankful.  A little 
more  than  a year  before  they  had  been  downtrodden  slaves.  At  this  time 
they  were  a perfectly  organized  nation,  having  for  their  government  laws 
which  could  not  be  improved  upon  ; they  were  under  the  protection  and  leader- 
ship of  Almighty  God,  who  made  and  upholds  the  universe;  and  they  had 
the  Divine  assurance  that  no  people  could  stand  before  them,  and  that  they 
were  marching  toward  a glorious  land  not  far  distant  which  was  to  be  their 
future  home.  Yet,  instead  of  being  filled  with  thoughts  of  these  things,  they 
are  spending  their  time  complaining  about  some  little  thing  which  did  not 
suit  their  fancy.  How  is  it  they  enter  so  little  into  God’s  great  thoughts  for 
them?  They  seem  unable  to  learn  except  by  the  most  severe  chastisement, 
and  this  time  fire  is  the  punishment  which  the  Lord  sends  (v.  1).  They  run 
to  Moses  like  frightened  children  ; and  he,  towering  in  faith  above  them  like 
a mountain  peak,  prays  for  them,  and  the  fire  is  quenched. 

The  next  thing  we  see  is  the  mixed  multitude  causing  trouble  (v.  4). 
This  mixed  multitude  came  up  from  Egypt  with  the  children  of  Israel  on  the 
night  of  the  Passover;  and  they  were  a dangerous  crowd  to  take  along. 
People  of  mixed  principles  are  dangerous  in  the  camp  of  the  Lord’s  people,  and 
most  congregations  have  a number  of  such.  They  generally  fall  a-lusting  for 
the  things  back  in  Egypt  (the  world)  ; and  they  often  get  the  true  children 
of  God  discontented. 

Read  verses  4-6,  and  notice  what  they  are  longing  for  (v.  4).  And  observe 
how,  as  they  keep  thinking  of  Egypt  and  its  fruits,  their  taste  gets  lower  and 
lower,  and  stronger  and  stronger,  and  ranker  and  ranker.  First,  it  is  fish, 
(brain  food)  ; then  cucumbers  and  melons  (fairly  good  food,  but  lying  close  to 
the  earth)  ; then  leeks  (growing  below  the  earth,  but  not  so  strong  and  rank 
as  the  next)  ; then  onions,  and  last  comes  garlic,  the  worst  of  all.  What  a 
contrast  to  the  fruit  which  the  spies  will  bring  from  the  Promised  Land  (Num. 
13) — pomegranates,  grapes,  and  figs,  all  growing  high  toward  heaven.  How 
instructive  is  this  contrast ! 

When  a Christian  gets  to  longing  for  things  back  in  the  world,  is  it  not 
as  it  was  here — for  things  earthly,  things  that  draw  us  downward ; surely 
not  the  things  that  will  draw  us  heavenward.  Canaan  speaks  to  us  of  the 
Spirit-filled  life ; and  Gal.  5 :22,  23,  gives  the  fruit  that  Christians  should  long 
for.  In  contrast,  see  the  fruit  of  the  life  typified  by  Egypt — Gal.  5:19-21. 
When  Satan  would  tempt  us  back  to  Egypt,  even  by  holding  out  the  fish, 
cucumbers,  and  melons,  let  us  turn  instantly  away,  knowing  that  together 
with  these  we  shall  find  the  leeks,  and  onions,  and  garlic.  And  see  how  the 
Israelites  speak  of  the  manna,  that  heavenly  food  which  God  was  supplying 


32 


MAP  OF  JOURNEY1NGS  OF  ISRAEL 


THE  BOOK  OF  NUMBERS 


morning  by  morning  in  spite  of  their  rebellion  (11:6).  It  is  a sad  fact  that 
there  are  evidences  all  around  us  that  many  Christians  do  not  consider  the 
heavenly  food,  with  which  God  has  provided  us,  to  be  sufficient.  If  they 
did,  we  should  not  see  so  many  Bibles  neglected  and  so  much  worthless 
literature  devoured.  We  should  not  see  such  thinly-attended  prayer  meetings, 
while  social  gatherings  of  all  kinds  are  crowded  with  Christians.  We  should 
not  have  so  many  of  God’s  people  sanctioning  the  theatre,  the  card  table,  and 
the  dance,  and  all  kinds  of  worldly  amusements. 

Moses  is  completely  discouraged.  For  the  first  time  since  Egypt  was 
left,  his  strength  and  faith  seem  faltering,  and  his  words  border  on  irritation 
against  God.  When  Moses  says,  “Whence  should  I have  flesh  to  give  unto 
all  this  people?”  and  “I  am  not  able  to  bear  all  this  people  alone,  because  it 
is  too  heavy  for  me,”  he  seems  to  have  temporarily  lost  sight  of  God.  Moses 
could  not  supply  that  vast  company  with  flesh,  but  for  Him  who  owns  the 
cattle  on  a thousand  hills,  the  “Possessor  of  heaven  and  earth,”  it  was  no 
great  task.  Truly  did  Moses  say,  “I  am  not  able  to  bear  all  this  people  alone ;” 
but  had  God  ever  asked  him  to  do  so?  Had  not  God  from  the  first  promised, 
“Surely  I will  be  with  thee?”  No  wonder  Moses  was  discouraged,  because 
he  had  got  his  eyes  off  God,  and  on  the  people’s  need  and  his  own  weakness. 

Often  God’s  servants  stand  in  a place  of  responsibility.  They  see  the 
great  need  of  the  people,  and,  if  they  lose  sight  of  God,  are  very  apt  to  grow 
discouraged,  and  cry,  “Whence  should  I have  food  (spiritual  food)  to  give 
unto  all  this  people?”  The  source  of  supply  is  always  the  same  in  every  time 
of  need.  Let  us  turn  to  this  source  more  constantly. 

God  knows  His  faithful  servant  is  just  tired  out,  as  was  Elijah  once,  when 
he  threw  himself  under  the  juniper  tree,  and  wanted  to  die.  And  as  tenderly 
as  the  Lord  dealt  with  Elijah,  so  he  now  deals  with  Moses.  Instead  of  rebuk- 
ing him,  God  lifts  the  burden,  and  appoints  seventy  other  men  to  help  him 
to  bear  it  (11:16,  17).  And  see  how  the  Lord  fits  these  men  for  service — 
He  puts  the  Spirit  upon  them,  and  the  result  of  the  Spirit  being  put  upon  them 
is  seen  in  verse  25:  “When  the  Spirit  rested  upon  them,  they  prophesied  and 
did  not  cease.”  See  how  free  from  anything  like  envy  Moses  is  as  he  answers 
Joshua  (11:27-29). 

The  people  were  determined  to  have  their  own  way,  and  nothing  but 
flesh  would  satisfy  them.  So  God  caused  a wind  to  bring  up  quail  from  the 
sea,  all  around  the  camp,  in  abundance  (11 :31).  This  verse  has  been  a regular 
pet  among  those  people  who  want  to  find  fault  with  the  Bible.  Infidels  have 
had  great  sport,  showing  how  these  quails  covered  the  ground  two  cubits 
deep  for  a day’s  journey  all  about  the  camp ; and  they  have  estimated  how 
many  quails  each  Israelite  would  have  to  eat  each  day  to  dispose  of  this 
quantity ! If  these  people  had  taken  the  trouble  to  look  at  the  Revised  Version 
they  would  have  seen  that  the  verse  simply  states  that  the  quails,  instead  of 
flying  high,  were  caused  to  fly  about  two  cubits  above  the  ground,  so  that 
the  children  of  Israel  could  easily  get  them — not  that  they  were  packed  solid 
from  the  ground  up,  like  cordwood.  See  how  eagerly  the  people  gather  those 
quails  (v.  32).  We  do  not  hear  any  murmuring  about  having  to  stand  up  “all 
day  and  all  night  and  all  the  next  day”  to  gather  quails;  but  how  would  it 
have  been  if  Moses  had  asked  them  to  gather  manna  for  that  length  of  time? 
I know  some  Christians  who  do  not  seem  to  mind  going  all  day  and  all  night 
and  all  the  next  day  in  pursuit  of  some  worldly  pleasure;  but  if  the  Sunday 
services  are  prolonged  a little  past  the  usual  time,  or  if  the  prayer  meeting 
(if  they  ever  get  into  one)  runs  over  the  hour,  murmurings  loud  and  long  are 
heard  in  consequence. 


34 


THE  BOOK  OF  NUMBERS 


This  Book  of  Numbers  is  a good  mirror  for  God’s  children  to  look  into 
occassionally ; only  it  is  to  be  feared  that  the  very  ones  who  would  find  them- 
selves reflected  here  do  not  take  the  trouble  to  study  it. 

The  people  of  Israel  had  had  their  own  way,  but  many  of  them  die  as  a 
result.  God’s  will  for  His  children  is  always  best.  Let  us  beware  of  stub- 
bornly asserting  our  own  against  His. 

In  chapter  12  trouble  arises  from  an  unexpected  quarter — “And  Miriam 
and  Aaron  spake  against  Moses.”  Aaron  was  the  high  priest,  and  Miriam 
held  the  highest  position  of  any  woman  in  the  nation,  being  not  only  sister 
to  Moses  and  Aaron,  but  also  herself  a prophetess.  Just  think  that  these 
should  rebel!  The  honours  which  God  had  placed  upon  them -had,  as  we  say, 
turned  their  heads,  and  they  could  not  bear  that  even  Moses  should  be  above 
them,  saying,  “Moses  is  not  the  only  prophet;  the  Lord  has  spoken  to  us  as 
well.”  But  God  brings  them  out  to  the  Tabernacle,  and  in  very  plain  words 
tells  them  it  is  not  a question  of  prophets.  Miriam  and  Aaron,  to  whom  He 
will  speak  in  a vision  or  dream,  may  indeed  be  prophets ; but  Moses  is  God’s 
faithful  servant,  to  whom  He  will  speak  intimately,  and  to  whom  He  will 
manifest  Himself.  For  this  sin  Miriam  is  struck  with  leprosy,  and  is  healed 
only  by  Moses’  prayers ; but  her  rebellion  delayed  the  whole  camp  of  Israel 
seven  days  (v.  15).  It  may  be  asked — Why  was  not  Aaron  struck  with 
leprosy  also?  Miriam  was  the  elder  of  the  two,  and  was  probably  the  chief 
mover  in  the  rebellion,  as  verse  1 mentions  her  name  before  Aaron’s,  which  is 
unusual  when  both  a man  and  a woman  are  mentioned ; and  then,  too,  Aaron 
confessed  his  sin  (v.  11).  He  was  also  the  type  of  our  High  Priest  so  far  as 
his  office  was  concerned,  and  leprosy  is  the  type  of  sin.  It  would  not  have 
been  fitting  that  the  type  of  sin  should  be  on  one  who  was  the  type  of  Christ. 

The  last  verse  of  chapter  12  brings  the  children  of  Israel  to  the  border 
of  Canaan.  Moses  had  fulfilled  the  promise  made  to  them  in  the  land  of 
Egypt,  and  had  brought  the  nation  up  to  the  land  which  God  promised  to 
Abraham,  Isaac,  and  Jacob.  We  can  almost  see  him  as  he  stands  before  them, 
and  says — “Ye  are  come  unto  the  mountain  of  the  Amorites  which  the  Lord 
our  God  doth  give  unto  us.  Behold,  the  Lord  thy  God  hath  set  the  land  before 
thee ; go  up,  and  possess  it.”  Moses  probably  never  imagined  there  would  be 
any  delay  in  entering,  and  surely  one  would  naturally  suppose  that  when  they 
saw  those  green  fields  and  cool  streams  ahead  of  them,  such  a contrast  to  the 
wilderness  through  which  they  had  just  passed,  the  people  would  have  rushed 
right  in  to  take  possession.  But  no ; they  prefer  to  send  spies  to  see  what 
kind  of  a place  it  is.  Of  course,  God  had  told  them  all  this.  He  had  said  that 
it  was  a land  flowing  with  milk  and  honey,  possessed  indeed  now  by  enemies, 
but  these  enemies  were  to  be  driven  out.  But  Israel  wants  to  prove  His 
word  before  they  will  believe  and  act  upon  it.  Just  like  a great  many  people 
now  who  want  to  prove  God’s  Word  before  they  will  believe  and  act  upon  the 
statements  made  in  the  Bible. 

From  the  first  two  verses  of  chapter  13  it  would  appear  that  it  was 
God’s  plan  to  send  spies,  but  when  we  compare  Deut.  1 : 19-22,  where  Moses 
is  reviewing  the  matter,  we  see  that  the  suggestion  came  from  the  people. 
Probably  after  that,  when  He  sees  their  hearts  are  bent  upon  it,  God  gives 
Moses  the  order  of  13:1-2;  as  though  He  would  say,  “Very  well;  I have  told 
them  about  the  land,  but  now  let  them  send  twelve  of  their  men  to  go  up 
and  down  and  prove  if  it  is  not  exactly  as  I have  represented.” 

To  get  the  most  out  of  a Bible  lesson  it  is  important  to  keep  the  geographi- 
cal location  in  mind.  Therefore  turn  to  map  on  page  33.  Notice  the  dotted 
line  from  Egypt,  across  the  Red  Sea  and  down  to  Sinai.  This  marks  the 


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route  taken  by  the  Israelites,  under  the  leadership  of  Moses.  They  arrived 
at  Sinai  about  three  months  after  leaving  Egypt  (see  Exodus  19:1),  they 
remained  at  Sinai  for  about  a year  and  in  Numbers  10:11,  12  they  start  away 
from  Sinai.  In  Numbers  12:16  (see  also  Deut.  1 :19  and  Numbers  13:26)  they 
arrive  at  Kadesh  Barnea  on  the  border  of  the  Promised  Land.  Note  the  dotted 
line  from  Sinai  to  Kadesh  and  with  a pencil  trace  it  heavily  to  indicate  that 
the  nation  is  now  stationed  at  Kadesh  instead  of  Sinai.  Here  they  will  remain 
for  a time. 

Observe  on  the  map  the  three  great  geographical  divisions,  Egypt,  The 
Wilderness,  Canaan.  They  mark  three  distinct  stages  in  the  nation’s  history. 
In  Egypt  they  were  slaves  of  Pharoah,  downtrodden,  poor,  unhappy  and 
groaning  under  their  burdens.  In  the  Wilderness  they  were  freed  from 
slavery  and  hardship  and  poverty,  were  under  the  protection  and  care  of 
Almighty  God,  who  had  made  this  His  chosen  representative  Nation  and 
who  was  daily  supplying  their  every  need  but  they  are  still  unhappy,  mur- 
muring, complaining,  dissatisfied,  longing  for  Egypt  and  the  things  of  Egypt. 
In  Canaan  we  see  them  in  the  book  of  Joshua,  happy,  rich,  triumphant  over 
their  enemies. 

All  this  has  a deep  typical  significance.  Those  three  stages  of  Israel’s 
history  suggest  three  stages  of  the  soul’s  history.  Egypt  speaks  of  the  con- 
dition of  a soul  before  it  is  saved.  A slave  of  Satan,  under  bondage  of  sin 
and  sinful  habits.  The  Wilderness  speaks  of  the  Unsurrendered  Christian 
life,  where  the  soul  is  freed  from  the  condition  of  slavery  to  Satan  and  made  a 
child  of  God  but  is  not  surrendered  to  His  will  and  consequently  is  discon- 
tented, powerless  and  fruitless  in  the  Christian  life.  But  Canaan  speaks  of 
the  fully  surrendered.  Spirit  filled  life  which  a Christian  may  live  wherein  he 
is  happy,  contented,  spiritually  rich  and  victorious. 

With  this  thought  in  mind  see  how  wonderfully  full  of  meaning  is  each 
statement  and  fact,  regarding  Israel’s  history. 


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QUESTIONS— LESSON  VII. 

1.  No.w  that  the  nation  was  ready  to  start  for  the  promised  land  which  was 
only  a few  days  journey,  were  they  joyful  and  full  of  praise  or  otherwise? 


2.  With  what  blessings  might  they  have  occupied  their  thoughts? 


3.  With  what  did  God  punish  them  for  complaining  and  why  did  the  punish- 
ment cease?  


4.  What  trouble  did  the  “mixed  multitude”  start? 


5.  When  Moses  was  discouraged  with  the  great  burden  of  governing  this 

nation  how  did  God  provide  help  for  him? 

6.  Did  God  grant  the  request  of  the  people  for  flesh  in  place  of  the  food 

which  He  was  providing? 

What  was  the  result?. 

7.  Who  causes  trouble  in  Chapter  12? 

8.  Just  what  was  the  complaint  of  Miriam  and  Aaron? 


How  did  this  rebellion  effect  the  progress  of  the  whole  camp? 


9.  At  Kadesh  Barnea,  instead  of  going  directly  into  the  Promised  Land 
what  did  the  Israelites  do? 


10.  What  three  distinct  stages  in  Israel’s  history  are  marked  by  Egypt, 

The  Wilderness,  Canaan? 

Typically  what  do  those  three  stages  stand  for  in  the  spiritual  history 
of  a saved  soul? 


THE  BOOK  OF  NUMBERS 


LESSON  VIII. 

NUMBERS 

Read  Chapters  13-17  for  this  lesson.  Do  not  neglect  the  reading  of  the 
scripture  assigned  and  read  it  carefully,  at  least  three  times  over  before 
reading  the  comment  here  given. 

In  last  week’s  lesson,  the  twelve  spies  (one  man  from  each  of  the  twelve 
tribes)  had  been  sent  into  Canaan  to  bring  back  a report  as  to  the  fertility  of 
the  land ; the  character,  number,  and  strength  of  the  inhabitants ; whether  they 
dwelt  in  cities  or  tents,  etc.  Up  and  down  the  land  they  went,  looking  it 
thoroughly  over  for  forty  days.  Among  the  cities  visited  was  Hebron,  near 
to  where  Abraham,  Isaac,  and  Jacob  were  buried.  This  place  especially 
attracted  Caleb,  who  was  one  of  the  spies;  and  he  determined  then  and  there 
to  get  that  part  of  the  land  for  his  own  if  possible.  The  spies  took  some  of 
the  fruit  of  the  land  to  show  the  people  of  Israel — one  great  cluster  of  grapes, 
some  pomegranates,  and  figs. 

After  the  forty  days’  search,  they  returned  to  Kadesh,  to  give  their  report ; 
and  we  can  imagine  how  eagerly  they  would  be  greeted,  and  how  anxiously 
the  people  would  wait  to  hear  what  they  had  to  say.  The  spies  all  testified 
that  the  land  was  just  as  God  had  represented  it,  a land  flowing  with  milk 
and  honey  (Num.  13:27).  If  they  had  stopped  just  there,  all  might  have 
been  well ; but  ten  of  the  spies  went  on  to  enumerate  the  discouraging  things. 
In  the  space  of  one  verse  of  four  lines  they  tell  all  the  beauties  of  the  land, 
while  they  take  five  times  as  much  space  to  tell  of  the  difficulties.  As  they  go 
on  with  their  recital  (vv.  28,  29,  31-33),  we  can  fancy  we  see  these  Israelites 
begin  to  shake  with  fear,  and  before  the  spies  have  finished  there  is  a regular 
panic  among  the  people.  In  vain  Caleb  broke  in  (v.  30),  and  tried  to  speak. 
The  majority  rule,  and  the  people  begin  to  weep  and  lament  that  they  ever 
started  from  Egypt  or  that  they  had  not  died  on  the  way.  The  trouble  with 
these  spies  was  that  they  had  altogether  left  God  out  of  the  consideration. 

Instead  of  thinking  of  the  high  walls  and  great  cities  and  strong  men 
which  so  terrified  them,  they  should  have  let  their  thoughts  dwell  upon  their 
God,  who  was  higher  than  any  walls,  greater  than  any  cities,  stronger  than 
any  people. 

When  they  thought  of  themselves  standing  alongside  of  the  Canaanites, 
of  course  the  advantage  would  be  with  the  Canaanites ; but  when  they  thought 
of  their  mighty  God  with  them,  the  Canaanites,  by  comparison,  immediately 
sank  into  insignificance.  However,  they  did  not  see  God.  There  was  not  one 
mention  of  God  in  all  their  long  speech.  They  were  filled  with  unbelief,  and 
the  difficulties  loomed  up  before  them  like  mountains,  filling  all  their  vision. 
Unbelief  always  sees  the  difficulties.  Faith  always  looks  past  the  difficulties 
and  sees  God.  Caleb  and  Joshua  are  filled  with  faith,  and  notice  how  differ- 
ently they  talk  (Num.  14  : 7-9 ) . They  did  not  make  half  as  long  a speech  as  the 
other  spies,  but  three  different  times  they  call  attention  to  God.  They  too 
had  seen  all  these  high  walls,  great  cities,  and  strong  men,  and  did  not  at 
all  ignore  them ; but  far,  far  above  all  difficulties  they  saw  their  God,  and 
they  were  depending,  not  on  their  own  strength,  but  on  the  Lord  to  bring 
ihein  in  (v.  8).  The  ten  spies  said:  “We  be  not  able  to  go  up  against  the 
people.”  Caleb  and  Joshua  do  not  deny  this;  it  was  perfectly  true  that  Israel 
was  not  able  to  go  against  the  Canaanites,  but  Caleb  and  Joshua  say:  “He 
will  bring  us  into  the  land.” 

The  comparison  is  between  “He”  and  “We.”  But  the  people  will  not 


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heed  these  words  of  wisdom ; they  said  the  Lord  had  brought  them  out  into 
the  wilderness  to  kill  them,  and  they  were  for  appointing  a leader  and  going 
back  to  Egypt.  Imagine  Moses’  feelings  after  all  he  had  done  for  them,  to 
hear  them  planning,  before  his  very  face,  to  appoint  another  leader.  He 
might  have  reminded  them  of  all  they  owed  to  him — that  more  than  once  he 
had  stood  between  them  and  God,  and  saved  their  lives  by  his  intercession — 
but  instead,  as  usual,  he  prays  for  them. 

Just  at  this  critical  time,  when  it  would  seem  that  Moses  would  most 
likely  yield,  God  again  holds  out  to  him  the  offer  He  had  made  him  once  before 
(see  14:11-12).  But  again'  Moses  stands  like  a rock,  and  contends  for  the 
glory  of  God  and  the  good  of  the  people,  never  giving  a thought  to  self 
(v.  13-19)  and  again  his  intercession  prevails  (v.  20).  What  a glorious 
character  this  Moses  is — loyalty  to  God  and  self-abnegation  are  his  chief 
traits.  Did  not  God  know  Moses  would  stand  the  test?  Yes.  Then  why  ask 
him  to  endure  it?  Perhaps,  among  other  reasons,  so  that  the  hidden  grandeur 
of  His  servant’s  character  might  be  brought  out  and  put  on  record,  so  that 
all  the  world  might  see  and  admire  and  imitate  it — just  as,  it  may  be,  God 
gave  to  Abraham  the  supreme  test  of  His  life  largely  for  this  same  reason. 

Observe  what  it  was  that  kept  the  children  of  Israel  out  of  Canaan  at  this 
time— -unbelief  and  disobedience.  They  believed  the  spies  instead  of  God. 
They  would  not  believe  God  implicity,  and  obey  Him  absolutely.  They  were 
unwilling  to  surrender  themselves  to  Him.  This  is  just  what  keeps  Christians 
from  the  Spirit-filled  life.  Absolute  surrender  to  God  in  all  things  is  neces- 
sary, if  one  would  be  filled  with  God’s  Holy  Spirit. 

God  tells  the  people  that  for  their  unbelief  and  disobedience  they  shall 
wander  forty  years  in  the  wilderness  and  be  consumed,  that  not  one  except 
Caleb  and  Joshua  of  all  those  who  had  been  numbered  at  Sinai  as  warriors 
should  enter  the  land  (vv.  22-35).  God  took  them  at  their  word.  The  people 
declared  that  God  had  brought  them  out  into  the  wilderness  to  die,  so  now 
God  said  that  in  the  wilderness  they  should  die : “According  to  your  faith  be 
it  unto  you.”  Caleb  and  Joshua  say  God  is  able  to  bring  them  into  the  land, 
and  God  says — into  the  land  ye  shall  come,  “According  to  your  faith  be  it 
unto  you.” 

See  the  effect  of  this  announcement  upon  the  people  (14:39,  40).  Again 
they  are  defying  the  Lord.  Of  course  they  were  defeated  and  driven  back 
(vv.  41-45)  because  their  God  was  not  with  them.  It  was  impossible  for-them 
to  get  into  Canaan  by  their  own  efforts,  just  as  it  is  impossible  for  Christians 
to  enter  the  Spirit-filled  life  by  effort.  It  is  only  by  faith  and  surrender  to 
God. 

From  this  point  begin  the  years  of  wandering.  They  turn  their  backs  on 
Canaan  and  face  the  Wilderness — for  many  years  flounder  on  discouraged  and 
out  of  communion  with  God.  But  God  anticipates  the  end  of  their  wandering. 
He  looks  forward  to  the  time  when  they  will  return  to  him  and  enter  Canaan 
and  so  in  chapter  15  He  instructs  them  for  that  time. 

Although  the  men  who  were  numbered  at  Sinai  were  doomed  never  to 
enter  the  land,  their  children  were  to  enter  and  carry  out  God’s  plan ; and 
so  Num.  15  would  be  for  the  benefit  of  these  children,  as  containing  instruc- 
tions regarding  what  they  were  to  do  “when  ye  be  come  into  the  land  of  your 
habitation”  (vv.  1,  2).  It  will  be  observed  (vv.  24  and  27)  that  sins  of  ignor- 
ance were  not  to  be  passed  over.  The  one  who  broke  God’s  law,  even  though 
he  was  ignorant  at  the  time  that  he  did  wrong,  was  to  be  considered  guilty, 
and  must  bring  a sin-offering;  just  as  in  our  own  government,  if  a man  breaks 


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a law  of  the  land,  even  though  he  may  be  ignorant  that  such  a law  exists,  he 
must  pay  the  penalty.  But  notice  that  the  one  who  sinned  ignorantly  was  not 
treated  at  all  like  the  one  who  sinned  presumptuously,  that  is,  who  deliber- 
ately did  something  which  he  knew  perfectly  well  the  Lord  had  commanded 
should  not  be  done.  In  the  case  of  sins  of  ignorance,  he  was  to  bring  a sin- 
offering,  repent  of  the  sin,  and  be  forgiven  ; but  in  the  case  of  the  presumptuous 
sinner,  he  was  to  be  stoned  to  death  as  was  the  Sabbath-breaker  (vv.  30-36.) 

See  how  God  arranged  that  they  should  be  constantly  reminded  of  Him 
and  His  commandments.  They  were  to  put  in  the  borders  of  their  garments 
a ribbon  of  blue  (the  colour  of  heaven),  to  keep  them  in  continual  remem- 
brance of  God  and  Llis  commandments  (15:37-40). 

In  chapter  (16)  rebellion  breaks  out  in  another  quarter.  It  is  called  the 
rebellion  of  Korah,  because  he  was  the  religious  leader  of  it;  but  there  were 
others  associated  with  him  as  leaders,  belonging  to  the  tribe  of  Reuben  (v.  1). 
These  men  gathered  around  them  a number  of  the  chief  men  of  Israel  (2), 
and  took  their  stand  against  Moses  and  Aaron  in  the  words,  “Ye  take  too 
much  upon  you,  seeing  all  the  congregation  are  holy,  every  one  of  them,  and 
the  Lord  is  among  them ; wherefore  then  lift  ye  up  yourselves  above  the 
congregation  of  the  Lord?”  (3).  They  tried  to  make  it  appear  that  Moses  and 
Aaron  had  usurped  the  position  they  occupied  in  the  camp,  and  were  thus 
interfering  with  the  rights  of  the  people.  Their  aim  was  to  do  away  with  the 
priesthood,  as  Moses  points  out,  “And  seek  ye  the  priesthood  also?  For 
which  cause  both  thou  and  all  any  company  are  gathered  together  against  the 
Lord”  (10).  They  argue  that,  as  God  is  among  them,  all  the  people  are  holy, 
and  there  is  no  need  of  a high  priest  as  a mediator  between  God  and  men. 
So  they  despise  the  high  priest  whom  God  has  appointed. 

There  are  many  modern  Korahs  who  insist  that  God  is  the  Father  of  all 
mankind  equally,  and  that  there  is  no  need  of  the  Mediator,  Christ  Jesus, 
thus  despising  the  Great  High  Priest  whom  God  hath  appointed.  Let  all 
such  be  warned  by  the  fate  of  Korah  and  his  company. 

Moses  does  not  contend  for  himself  in  any  v/ay,  but  is  entirely  willing 
that  the  Lord  shall  decide  the  whole  matter.  “And  he  spake  unto  Korah  and 
to  all  his  company  saying,  Even  to-morrow  the  Lord  will  show  who  are  His 
and  who  is  holy,  and  will  cause  him  to  come  near  unto  Him,  even  him  whom 
He  hath  chosen  will  He  cause  to  come  near  unto  Him.” 

Moses  rebukes  these  rebels  for  not  appreciating  the  honour  that  God  has 
bestowed  upon  them ; and  reminds  them  that  they  should  have  no  feeling 
against  Aaron,  because  the  same  God  who  had  selected  them  for  the  service 
of  the  Tabernacle  had  selected  Aaron  for  his  post  (8-11).  But  these  rebellious 
people  will  not  listen  to  reason ; they  defy  Moses’  authority,  and  taunt  him 
with  not  bringing  them  into  Canaan  (12-14).  The  next  morning,  at  Moses’ 
command,  they  all  stood  before  the  Lord  with  their  censers,  and  Aaron  with 
his  censer,  to  see  whose  worship  the  Lord  would  accept. 

The  question  was  decided  in  a way  never  to  be  forgotten.  The  earth 
opened  and  swallowed  up  the  leaders  (32,  33),  and  the  two  hundred  and  fifty 
who  had  joined  them  were  destroyed  by  fire  (35).  The  censers  in  which  they 
had  offered  their  incense  were  made  into  a covering  of  the  altar,  as  a warning 
ever  afterward  that  none  but  the  seed  of  Aaron  should  offer  incense  before 
the  Lord  (39,  40). 

One  would  think  after  this  terrible  experience  the  people  would  be  care- 
ful how  they  spoke  against  Moses  and  Aaron ; but  it  seems  impossible  for 
them  to  learn,  and  in  verse  41  we  read,  “On  the  morrow  all  the  children  of 


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Israel  murmured  against  Moses  and  against  Aaron.”  They  are  tempting  the 
Lord  almost  beyond  endurance,  and  this  time  they  would  all  have  been  killed 
had  it  not  been  for  Moses  and  Aaron,  the  very  men  they  were  speaking  against. 
Read  verses  47,  48,  and  notice  they  were  saved  by  atonement  made  by  the 
high  priest  whom  they  had  despised,  and  with  whom  they  wanted  to  do 
away.  If  the  modern  Korahs  are  ever  saved,  it  will  be  by  atonement  made 
by  the  High  Priest  whom  they  have  despised,  and  want  to  do  away  with. 
“There  is  none  other  name  under  heaven  given  among  men  whereby  we  must 
be  saved.” 

Fourteen  thousand  seven  hundred  people  died  at  this  time,  before  the 
plague  was  stayed  (v.  49). 


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THE  BOOK  OF  NUMBERS 


QUESTIONS— LESSON  VIII. 

1.  When  the  spies  returned  from  Canaan,  what  made  the  radical  difference 
between  the  report  of  the  ten  spies  and  the  report  of  Caleb  and  Joshua? 

2.  Why  do  you  think  God  again  made  to  Moses  the  offer  He  had  made 

before?  See  14:11,  12 


3.  What  two  things  kept  the  children  of  Israel  out  of  Canaan  at  this  time? 


4.  What  keeps  the  Christian  from  a life  of  spiritual  power  and  spiritual 

riches?  

5.  If  one  of  the  Israelites  sinned  ignorantly  what  was  the  penalty? 

If  one  sinned  presumptously  what  was  the  penalty? 

6.  What  was  the  alleged  grievance  in  the  rebellion  of  Korah  in  Chapter 

16?  

What  was  the  real  aim  of  these  rebels? 

7.  Who  are  the  modern  Korahs? 

8.  By  what  terrible  experience  was  the  question  settled? 

9.  Did  this  awful  judgment  teach  the  people  not  to  speak  against  Moses 

and  Aaron?  

10.  How  were  the  Israelites  saved  from  the  plague  which  threatened  the 

Nation’s  life?  

How  only  can  modern  Korahs  be  saved? 


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NUMBERS 

LESSON  IX. 

Read  Chapters  17-22,  for  this  lesson.  Observe  the  17th  chapter  opens 
with  the  story  of  Aaron’s  rod.  Israel  is  still  wandering  in  the  Wilderness  (see 
map  on  page  ....)  and  the  incidents  recorded  in  these  chapters  indicate  a 
people  not  surrendered  to  God. 

The  fate  of  Korah  and  his  associates,  and  even  the  killing  of  the  14,700 
men  who  rebelled  against  Moses  and  Aaron  immediately  afterwards,  has  not 
seemed  to  be  a sufficient  lesson  to  the  people.  Now,  God  will  settle  once 
for  ail  this  question  of  the  priesthood.  Let  us  see  how  He  does  it. 

Each  tribe  must  bring  a rod  with  their  name  upon  it;  and  these  rods, 
together  with  one  bearing  Aaron’s  name,  were  to  be  laid  up  in  the  Tabernacle 
before  the  Lord.  The  next  day,  when  they  were  brought  forth,  they  were 
all  the  same  dead  sticks  as  before,  with  the  exception  of  Aaron’s  rod,  which 
had  budded  and  blossomed,  and  borne  fruit.  So  the  question  as  to  whom 
God  had  appointed  as  high  priest  was  settled  by  this  sign,  bringing  life  out  of 
the  dead  stick,  making  the  dead  to  live. 

Was  not  the  question  as  to  whom  God  has  appointed  to  be  our  High 
Priest  settled  by  the  same  sign-— making  the  dead  to  live?  The  resurrection  of 
Christ  proved  Him  to'  be  what  He  claimed. 

From  this  time  on,  it  would  be  an  undisputed  fact  in  Israel  that  only 
Aaron  and  his  sons  were  to  enter  the  Tabernacle  as  priests,  and  the  people 
acknowledge  in  verses  12  and  13  that  they  cannot  themselves  approach  and 
live.  God  answers  their  question,  “Shall  we  be  consumed  with  dying?”  by  the 
arrangement  in  Num.  18  that  “Aaron  and  his  sons  with  him  shall  keep  the 
charge  of  the  sanctuary  and  the  charge  of  the  altar ; that  there  be  no  wrath 
any  more  upon  the  children  of  Israel.” 

Thus  the  people  are  taught  that  in  that  very  priesthood  which  they  had 
so  despised  and  spoken  against,  they  were  to  find  their  security ; and  at  the 
same  time  God  offsets  any  tendency  to  conceit  in  Aaron,  by  laying  upon  him 
the  holy  responsibilities,  as  well  as  the  privileges  of  the  priesthood. 

If  we  read  carefully  18:20-32,  we  shall  see  how  the  finances  of  the 
Tabernacle  service  were  to  be  provided  for.  It  was  as  simple  an  arrangement 
as  it  was  wise.  In  the  first  place,  everyone  was  to  give  something,  so  that  the 
burden  did  not  fall  heavily  upon  a few.  When  they  reached  Canaan,  the  land 
was  to  be  divided  and  a portion  given  to  each  tribe,  with  the  exception  of 
the  tribe  of  Levi.  The  Levites  were  to  have  no  land,  but  were  to  spend  all 
their  time  working  about  the  Tabernacle ; so  God  appointed  that  the  twelve 
tribes  (every  man  in  each  tribe)  should  give  one-tenth  of  their  yearly  income 
to  the  Levites,  and  the  Levites  in  turn  should  give  one-tenth  of  this  amount 
to  the  priests.  These  tithes,  although  used  for  the  support  of  the  priests  and 
Levites,  were  counted  by  God  as  given  unto  Him. 

In  chapter  19  God  gives  a standing  ordinance  for  the  purification  of  all 
uncleannesses,  in  the  water  of  separation  made  of  the  ashes  of  a red  heifer. 
By  comparing  Heb.  9:11-13  we  see  that  this  sacrifice,  like  all  the  others, 
pointed  to  Christ.  This  ceremony  showed  the  purifying  effect  of  the  ashes 
of  the  sin-offering  when  applied  to  man  by  water,  and  typified  the  purifying 
effect  which  the  remembrance  of  our  Sin-offering  (Christ)  has,  when  applied 
by  the  Spirit. 


THE  BOOK  OF  NUMBERS 


The  third  and  last  geographical  division  of  the  Book  of  Numbers  (see 
chart  on  page  22  is  from  Kadesh  to  Moab. — Chapters  20-36. 

Some  Bible  students  are  of  opinion  that  the  children  of  Israel  are,  in 
Chap.  20,  starting  from  Kadesh  for  the  first  time ; but  others  think  that  about 
thirty-eight  years  have  elapsed  since  they  first  arrived  here  and  tried  to  force 
their  way  into  Canaan,  but  were  driven  away  (14:44).  It  is  held  by  such 
that,  during  the  time  specified,  they  have  been  wandering,  dwelling  at  different 
places  of  which  no  account  has  been  kept ; and  now  they  have  again  assembled 
at  Kadesh,  and  start  forward  to  Canaan.  Whichever  of  these  views  is  correct, 
it  is  plain  that  they  are  now  starting  from  Kadesh ; and  we  will  study  the 
events  of  their  journey  from  this  place  on. 

Turn  to  map  on  page  33  and  trace  heavily  the  dotted  line  from  Kadesh 
to  a,  b,  c,  and  back  to  Kadesh  to  indicate  geographically  these  years  of 
wandering. 

Miriam  dies,  and  is  buried  before  they  leave  Kadesh  (20:1)  ; and  here 
Moses  commits  the  one  act  of  his  life  which  shuts  him  out  of  the  Promised 
Land. 

The  Sin  of  Moses. 

Note  carefully  what  this  sin  was,  and  how  it  came  about.  The  people 
are  again  indulging  in  their  ceaseless  murmuring,  this  time  because  there 
was  no  water.  It  must  have  been  almost  more  than  even  the  patience  of  a 
Moses  could  endure,  to  hear  their  taunts  and  sneers  and  regrets  that  they 
had  ever  left  Egypt.  However,  Moses  and  Aaron  go  on  their  faces  before 
God.  and  get  explicit  directions,  which,  had  they  been  carried  out  to  the 
letter,  all  would  have  been  well.  Moses  was  to  take  “from  before  the  Lord,” 
where  he  had  laid  it  up  in  the  ark,  Aaron’s  rod  (which  spoke  of  resurrection 
power),  hold  it  up  before  the  people,  and  simply  speak  to  the  rock,  and  water 
would  flow  forth.  It  would  seem  that  Moses  perfectly  understood  these 
instructions,  and  followed  them  exactly  (vv.  9,  10)  until  he  stands  before 
the  assembled  multitude  ; but  as  he  beholds  the  people,  and  perhaps  remembers 
how,  from  the  time  they  started  from  Egypt,  they  have  blamed  him  for 
everything  that  went  wrong,  he  seems  to  be  carried  away  in  a perfect  storm 
of  pride  and  passion,  and  instead  of  speaking  to  the  rock  he  speaks  to  the 
people,  and  takes  his  own  rod,  and  smites  the  rock  twice  (v.  10). 

For  this  sin  Moses  is  told  he  shall  not  bring  the  people  into  Canaan 
(v.  12).  Some  people  are  disposed  to  think  this  too  severe  a punishment  for 
a slight  offense.  But  it  was  not  a slight  offense.  It  was  distinct  disobedi- 
ence and  unbelief.  Verse  12  gives  the  root  of  the  whole  matter.  Moses  and 
Aaron  did  not  believe  God,  and  therefore  did  not  obey  Him.  This  was  what 
had  kept  the  people  out  of  the  land — unbelief  and  disobedience;  and  if  God 
had  allowed  Moses,  who  had  committed  the  same  sins,  to  go  into  Canaan, 
He  would  have  shown  himself  a respecter  of  persons.  But  we  see  how 
tenderly  God  dealt  with  His  servant.  By  letting  the  water  gush  forth,  He 
honors  Moses  before  the  people,  even  though  He  must  take  him  away  and 
rebuke  him  in  private. 

Now  look  at  map  on  page  33,  which  shows  Israel’s  journeyings  from 
Egypt  to  Moab ; and  observe  that  Moses’  plan  is  to  cross  from  Kadesh  right 
through  the  territory  of  the  Edomites,  so  that  they  might  enter  Canaan  by 
way  of  the  Jordan  (20:14-17).  But  the  Edomites,  who  were  descended  from 
Esau,  and  to  whom  God  had  given  this  territory  (Deut.  2:4-6),  refused  Israel 
passage  (Numbers  20:21);  so  they  had  to  turn  and  go  around  by  the  Red 
Sea  to  compass  these  possessions  (21:4). 


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At  Mount  Hor,  Israel’s  high  priest  dies;  but  before  his  death,  Moses,  in 
sight  of  all  the  people,  goes  with  Aaron  and  his  son  into  the  Mount,  strips 
Aaron  of  his  priestly  robes,  and  puts  them  upon  his  son ; and  from  this  time 
Eleazar  is  their  high  priest  (20:23-29).  One  by  one  Moses’  associates  who 
started  with  him  from  Egypt  are  dropping  out  of  the  ranks,  and  soon  he  and 
Joshua  and  Caleb  will  be  the  only  ones  left,  of  all  the  vast  multitude  that 
were  numbered  at  Sinai. 

After  Aaron’s  death,  the  people  start  on  from  Mount  Hor;  but  the  way 

is  long  and  weary  around  by  the  Red  Sea.  (See  map  on  page ) Hence 

the  people  grow  discouraged,  and,  as  usual,  begin  to  speak  against  God  and 
against  Moses  (21 :4,  5).  This  time  God  sends,  as  a punishment  for  their 
discontent,  fiery  serpents,  which  bite  and  kill  many  of  the  people.  They  must 
be  made  to  understand  the  true  source  of  their  discontent.  It  was  the 
Serpent,  Satan,  Sin ; the  trouble  was  not  with  God  nor  with  Moses.  The 
instant  they  confess  their  sin,  God  sends  relief  in  the  brazen  serpent  which 
Moses  lifted  up  (v.  9).  This  brazen  serpent  is  a type  of  Christ,  as  seen  from 
John  3:14,  15. 

Here  is  the  Gospel,  preached  in  plainest  language,  by  object-lesson  again. 
The  Israelites  were  bitten  by  the  serpent,  and  were  dying.  God  lifted  up 
the  remedy,  upon  which  if  they  would  but  look,  they  might  live.  Just  so, 
the  old  Serpent  has  bitten  everyone  of  the  human  race  and  they  are  dying. 
God  lifted  up  the  remedy — Christ  Jesus,  upon  whom  if  one  but  looks  with 
the  eye  of  faith  he  lives. 

But  notice,  everyone  had  to  look  for  himself  (vv.  8,  9).  Mothers  then,  as 
now,  would  probably  have  gladly  looked  for  a serpent-bitten  son  who  refused 
to  do  so,  but  God’s  word  was,  “When  he  looketh  upon  it.”  Also  notice,  the 
dying  one  must  look  at  the  lifted-up  serpent,  not  at  people,  his  own  condition, 
priest,  or  pole.  “When  he  beheld  the  serpent  of  brass,  he  lived.”  Many 
today  do  not  get  life,  because  they  are  looking  at  something  else  besides  the 
remedy  which  God  has  provided  for  sin-stricken  humanity.  They  look  at 
other  people,  at  the  church,  at  ordinances,  but  do  not  look  to  Jesus,  in  whom 
alone  is  salvation. 

One  important  thing  to  be  noticed  is,  that  at  this  point  the  murmuring 
of  Israel  ceases.  It  seems  they  have  at  last  learned  the  lesson,  and  entered 
into  something  of  the  meaning  of  grace;  and  now  they  march  on  in  joyful 
victory  to  Jordan,  conquering  as  they  go. 

Immediately  their  murmuring  ceases,  their  singing  begins  (21 :1 7).  That 
is  the  first  singing  we  have  heard  from  them  since  Ex.  15.  The  Israelites 
move  on  northward,  and  conquer  the  Amorites,  and  dwell  in  their  cities 
(21:25,  31).  Thus  encouraged,  they  go  on  to  Bashan  (see  map  on  page  33) 
until  they  have  conquered  and  possessed  all  the  land  of  the  Amorites  east 
of  the  Jordan,  and  “pitched  in  the  plains  of  Moab  on  this  side  Jordan  by 
Jericho”  (22:1).  Thus  their  wilderness  wanderings  are  over.  They  are 
just  outside  their  promised  inheritance,  but  there  is  much  yet  to  transpire 
before  they  enter  and  enjoy  the  land. 


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QUESTIONS— LESSON  IX. 

1.  How  was  the  question  of  the  priesthood,  over  which  there  had  been  so 

much  dispute,  settled  once  for  all  by  God  ? 

What  proved  Christ  to  be  the  one  whom  God  has  appointed  to  be  our 
great  high  priest? 

2.  How  were  the  finances  of  the  tabernacle  services  to  be  provided  for?.  . . . 


3.  Who  died  and  was  buried  at  Kadesh? 

4.  What  sin  did  Moses  commit  which  kept  him  out  of  the  promised  land? 


5.  Was  God  too  severe  in  his  punishment  of  Moses? 

6.  If  God  had  allowed  Moses  to  enter  Canaan  at  that  time  what  would  God 

have  shown  Himself  to  be  which  He  says  He  is  not? 

7.  Why  did  not  Moses  carry  out  his  plan  of  taking  the  Israelites  through 

the  territory  of  the  Edomites? 

8.  At  what  place  did  Aaron  die? , 

9.  What  remedy  did  God  provide  for  the  rebellious,  sinful,  snake-bitten 

Israelites? 

10.  How  does  this  preach  the  gospel  in  object  lesson? 


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LESSON  X. 

NUMBERS. 

Read  Chapters  22-24.  Look  at  map  on  page  33  and  observe  that  Israel 
is  now  at  Moab,  just  outside  their  inheritance,  the  land  of  Canaan.  Here  they 
remain,  on  the  east  side  of  the  Jordan,  for  some  time,  and  several  things  of 
interest  and  importance  take  place  before  they  cross  the  river  and  actually 
take  possession  of  their  land. 

First,  let  us  consider  the  story  of  Balaam,  that  gifted  and  enlightened 
prophet.  Read  these  three  chapters  right  through  with  care  and  see  what 
you  think  of  Balaam;  was  he  a good  or  a bad  man?  There  is  difference  of 
opinion.  If  one  looks  only  at  his  words,  he  appears  faultless ; but  when  one 
looks  at  his  works,  and  other  references  to  him  in  Scripture,  he  appears 
otherwise.  What  he  says  is  all  right;  but  see  what  he  does! 

Let  us  first  get  the  facts  of  the  narrative  before  us.  Israel  is  now 
encamped  in  the  plains  of  Moab,  on  the  east  side  of  the  Jordan  across  from 
Jericho  (Num.  22:1).  This  is  in  the  vicinity  of  the  territory  occupied  by  the 
Moabites.  (See  map  on  page  33).  Balak,  the  king  of  the  Moabites,  is 
thoroughly  alarmed.  He  has  seen  how  Israel  has  conquered  the  Amorites, 
and  possessed  their  cities,  and  his  natural  supposition  would  be  that  the 
Moabites  and  Midianites  would  receive  similar  treatment.  Balak  proposes 
to  the  Midianites  as  a measure  for  protection,  that  they  send  and  get 
Balaam  to  come  and  curse  Israel.  To  this  Midian  consents,  and  the  mes- 
sengers depart.  When  they  reach  Balaam’s  home  with  their  money,  and  lay 
the  case  before  him,  he  bids  them  tarry  all  night,  and  he  will  inquire  of  God. 
God  spoke  to  Balaam,  telling  him  plainly:  “Thou  shalt  not  go  with  them; 
thou  shalt  not  curse  the  people,  for  they  are  blessed”  (22 :12). 

If  Balaam’s  heart  had  been  right  with  God,  this  would  have  settled  the 
matter  once  for  all.  But  it  was  not.  In  the  morning  he  does  not  explain  to 
the  messengers  why  God  will  not  permit  him  to  curse  the  people,  but  simply 
says:  “The  Lord  refuseth  to  give  me  leave  to  go  with  you”  (v.  13).  The 
messengers  return  to  King  Balak,  and  simply  make  the  statement,  “Balaam 
refuseth  to  come  with  us”  (v.  14),  saying  nothing  about  God  Balak  evi- 
dently supposes  he  has  not  offered  sufficient  inducement  to  Balaam,  so  he 
sends  again  a larger  company  and  more  honorable,  and  these  are  instructed 
to  tell  Balaam  that  he  may  set  his  own  price;  and  that,  in  addition,  the  king 
will  promote  him  to  very  great  honor,  only  he  is  to  let  nothing  prevent  him 
from  coming  to  curse  the  people  (vv.  16,  17).  When  this  second  company 
of  messengers  came  to  Balaam,  he  tells  them  he  is  powerless  to  “go  beyond 
the  word  of  the  Lord,”  but  if  they  will  tarry  all  night  he  will  go  again  to 
God. 

Evidently  Balaam  loved  money.  Balak’s  gold  and  silver  was  proving 
a tempting  bait  to  this  double-minded  man,  and  he  hoped  against  hope  that 
God  would  give  him  his  own  way.  Just  as  God  let  the  people  of  Israel  send 
spies  into  Canaan  when  they  were  determined  to  do  so,  and  just  as  He 
allowed  them  flesh  when  they  would  have  flesh,  so  now  Balaam’s  heart  is 
bent  on  going,  and  God  lets  him  go ; but  He  will  not  allow  harm  to  come  to 
Israel  through  Balaam’s  going.  On  the  contrary,  God  will  overrule  it  to 
their  good.  Balaam  starts,  and  on  the  way  the  Lord  meets  him,  and  tells 
him  that  his  way  (not  his  words)  is  perverse  before  Him  (v.  32).  Balaam 
says  he  is  willing  to  return,  but  God  is  now  going  to  use  his  mouth  to  bless 
rather  than  curse  the  people;  so  he  is  sent  on  with  the  men. 


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King  Balak  meets  the  prophet,  and  the  next  day  takes  him  up  into  the 
high  places  of  Baal,  from  which  point  could  be  seen  stretching  far  into  the 
distance  the  white  tents  of  the  vast  host  of  Israel,  all  unconscious  of  the 
conflict  that  is  going  on  above.  But  their  God  is  watching  over  them ; and 
although  Satan  and  all  his  hosts  seek  to  curse  them,  He  will  not  allow  a 
breath  to  harm  them. 

Balak  follows  Balaam’s  directions,  and  erects  seven  altars,  on  which 
are  offered  oxen  and  rams,  and  then  Balaam  opens  his  mouth — and  lo,  he  is 
blessing  the  people!  King  Balak  is  astonished.  The  prophet  whom  he  has 
brought  to  curse  Israel  is  blessing  them!  Thinking  that  Balaam  may  have 
been  frightened  at  the  sight  of  the  company  of  Israel,  Balak  takes  him  to  a 
place  where  he  can  only  see  a part  of  the  camp,  and  again  offers  sacrifices. 
But  the  second  time  Balaam  blesses  instead  of  curses  the  people.  King 
Balak  is  greatly  displeased,  but  will  try  once  more.  The  third  time  he  offers 
sacrifices  and  the  third  time  Balaam  blesses  the  people.  Now  Balak  is  angry 
in  dead  earnest.  He  tells  Balaam  to  flee ; that  he  had  intended  to  promote  him 
to  great  honor,  but  God  had  kept  him  back  from  that,  and  he  must  leave  the 
country  at  once  (24:10,  11).  Balaam  leaves  (24:25),  but  before  he  goes, 
utters  some  prophecies  against  the  surrounding  nations.  That  is  the  story. 

It  might  be  asked,  “What  is  there  so  wrong  about  Balaam?”  It  will 
be  necessary  to  look  at  other  passages  of  Scripture  which  refer  to  him,  in 
order  to  know  the  character  of  the  man. 

When  studying  any  character  or  subject  in  the  Bible,  one  should  first 
gather  together  and  consider  all  that  Scripture  says  about  it,  and  then  draw 
conclusions.  Regarding  Balaam,  first  look  at  2 Peter  2:15,16.  Here  we  learn 
that  Balaam  “loved  the  wages  of  unrighteousness.”  Then  see  Jude  11,  which 
tells  us  that  Balaam  was  in  error  regarding  this  reward.  Now  read  Numbers 
25:1-3,  in  connection  with  Revelation  2:14  and  Numbers  31:15,16. 

From  these  last  passages  we  gather  that  Balaam  had  failed  to  get  Balak’s 
gold  by  cursing  the  people,  but  yet  he  was  determined  to  have  it.  So,  back 
from  his  far-off  northern  home  he  comes,  and  counsels  Balak  to  cast  a 
stumbling  block  before  the  children  of  Israel,  by  inviting  them  to  join  in  the 
worship  of  their  gods,  which  worship  was  accompanied  by  vile  and  obscene 
practices.  Of  course,  if  Israel  had  joined  the  Moabites  and  Midianites  in 
worship,  there  was  no  fear  of  hostilities,  and  this  is  what  Balak  sought  to 
avoid.  So  the  women  of  these  heathen  tribes  beguile  the  Israelites,  and  we 
read  in  Numbers  25:1,  2 and  31 :15,  16  the  sad  result.  Balaam  perishes  with 
these  people  who  have  hired  him  against  Israel  (Numbers  31 :8).  Poor, 
wretched,  self-willed,  covetous  Balaam!  He  said  in  one  of  his  parables:  “Let 
me  die  the  death  of  the  righteous.”  Many  others  would  like  to  die  the  death 
of  the  righteous ; but  they  forget  that  the  way  to  die  the  death  of  the  righteous 
is  to  possess  and  exhibit  the  life  of  the  righteous. 

The  question  is  often  asked:  “How  did  God  spreak  through  Balaam, 
who  was  not  an  Israelite?”  It  must  be  remembered  that,  although  God  had 
special  dealings  with  Israel,  He  did  not  limit  the  revelation  of  Himself  to  that 
people.  Also,  the  question  is  often  asked,  “Do  you  think  the  ass  really 
spoke?”  Why  not?  We  are  distinctly  told  that  it  was  God  who  opened  her 
mouth,  and  surely  God  has  done  more  wonderful  things  than  to  open  the 
mouth  of  an  ass!  Dr.  James  Gray  says,  regarding  this  passage:  “In  such 
matters,  is  it  not  well  to  take  the  record  just  as  it  is?  Some  commentators 
would  say  that  the  whole  occurrence  about  the  ass  was  subjective  on  the 
part  of  the  prophet,  a sort  of  dream  or  vision  he  had ; but  what  is  the  use  of 
our  taking  the  trouble  to  think  that?  Of  course,  while  God  may  have  used 


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some  of  the  organs  of  the  animal  to  vocalize  the  sounds,  it  is  not  necessary 
to  believe  that  the  latter  understood  what  was  uttered.” 

Balak  tried  hard  to  curse  Israel,  but  God  would  not  allow  anyone  to 
curse  His  people.  “He  may  have  to  deal  with  them  Himself  in  secret  about 
many  things,  but  He  will  not  suffer  another  to  move  his  tongue  against  them.” 

And  now  let  us  examine  these  marvelous  prophecies  uttered  by  Balaam, 
because  they  are  God’s  words,  even  though  they  came  through  such  an 
unworthy  channel ; and  they  show  God’s  thoughts  about  Israel.  It  makes 
little  difference  what  we  think  of  ourselves,  or  what  others  think  of  us.  The 
all-important  question  is  what  does  God  think  of  us,  and  we  have  here  what 
God  thought  about  Israel. 

Here  a difficulty  presents  itself.  From  the  words  of  these  prophecies 
one  might  suppose  there  was  no  fault  to  be  found  with  Israel.  How  can 
God  say  (23:21):  “He  hath  not  beheld  iniquity  in  Jacob,  neither  hath  He 
seen  perverseness  in  Israel,”  after  all  the  iniquity  and  perverseness  which 
we  have  beheld  since  first  we  became  acquainted  with  this  nation?  We 
must  remember,  when  God  takes  an  individual  or  a people  to  Himself,  He 
blots  out  as  a thick  cloud  their  transgressions ; though  their  sins  be  as  scarlet 
He  makes  them  white  as  snow;  He  casts  their  sins  behind  His  back.  As 
one  writer  puts  it,  although  the  iniquity  and  perverseness  may  be  there, 
“who  can  make  Jehovah  behold  it,  when  He  Himself  had  been  pleased  to 
blot  it  out  as  a thick  cloud,  for  His  Name’s  sake?”  He  was  looking  at  Israel 
as  He  looks  at  us  His  children  today ; not  at  what  we  actually  are  in  ourselves, 
but  at  what  we  are  in  Him — not  at  our  actual  state,  but  at  our  standing — 
looking  at  us  in  Christ,  looking  at  us  as  we  shall  be  ultimately,  without  spot 
or  wrinkle  or  any  such  thing. 

See  the  progress  of  thought  in  these  four  prophecies.  In  the  first  one 
the  main  thought  is  separation.  “The  people  shall  dwell  alone,  and  not  be 
reckoned  among  the  nations”  (23:9).  In  the  next  one,  the  particular  thing 
is  God’s  presence:  “The  Lord  his  God  is  with  him”  (23:21).  In  the  third 
prophecy,  Israel  is  a channel  of  blessing  to  others:  “He  shall  pour  the  water 
out  of  his  buckets,  and  his  seed  shall  be  in  many  waters”  (24:7)  ; and  in  the 
fourth  prophecy,  we  have  a prediction  of  Christ:  “There  shall  come  a Star 
out  of  Jacob”  (24:17).  So  in  these  four  prophecies  we  see  Israel,  first,  a 
separated  people;  second,  a people  among  whom  God  dwelt;  third,  a people 
who  are  to  be  God’s  channel  of  blessing;  and  fourth,  a people  through  whom 
the  Deliverer  of  the  race  is  to  come. 

What  could  be  more  magnificent  than  that?  How  such  a future  stretch- 
ing out  before  them  should  have  aroused  and  inspired  them  to  high  and  noble 
ideals ! But  we,  as  Christians,  have  a still  more  glorious  outlook.  Why 
does  it  not  lift  us  above  the  things  that  would  discourage  and  drag  us  down- 
ward, and  Inspire  us  to  holy  noble  living  every  day? 


4» 


THE  B QOK  OF  NUMBERS 

QUESTIONS— LESSON  X. 

1.  Who  was  Balak,  and  why  was  he  alarmed  at  Israel’s  approach? 

2.  What  do  you  think  of  Balaam? Why? 

3.  Do  you  think  Balaam  voluntarily  blessed  Israel  or  did  God  compel  him 

to  speak  blessings  instead  of  cursings? 

4.  What  mouth  and  voice  besides  Balaam’s  did  God  use  in  this  narrative? 


5.  What  references  to  Balaam  are  there  in  the  Bible  which  would  indicate 

that  Balaam  was  not  repentant? 

6.  When  the  people  of  Israel  were  so  disobedient  to  God  why  did  He  not 

allow  them  to  be  cursed? 

7.  How  could  God  declare  that  He  saw  no  iniquity  or  perverseness  in  the 

nation  of  Israel  ? 

0 

8.  Tell  at  least  four  things  which  God  through  Balaam  prophesied  of  Israel? 


9.  What  effect  should  such  prophesies  and  promises  from  God  have  had 

upon  Israel? 

10.  Have  we  as  Christians  any  such  glorious  promises? 

Do  they  inspire  us  to  noble  living? 


THE  BOOK  OF  NUMBERS 


LESSON  XI. 

NUMBERS. 

Read  Chapters  25-27.  There  is  much  of  interest  and  profit  here. 

In  Balaam’s  prophecies,  with  which  our  last  lesson  closed,  we  were,  so 
to  speak,  up  in  the  mountain  tops,  contemplating  God  and  His  thoughts.  But 
now,  in  the  opening  verses  of  Numbers  25,  we  are  in  the  plains  of  Moab, 
contemplating  the  people  and  their  ways ; and  we  realize  the  mighty  gulf 
betwreen.  How  truly  has  God  said:  “My  thoughts  are  not  as  your  thoughts, 
neither  are  your  ways  My  ways.  . . . For  as  the  heavens  are  higher  than 
the  earth,  so  are  My  ways  higher  than  your  ways,  and  My  thoughts  than 
your  thoughts !” 

It  is  a sad  scene  pictured  in  the  first  three  verses  of  this  chapter.  Here 
was  the  nation  which  had  been  chosen  of  God,  and  destined  for  high  purposes, 
though  just  on  the  border  of  the  Promised  Land,  lapsed  into  idolatry  and 
abominations  worse  than  those  of  Egypt.  No  wonder  the  anger  of  the  Lord 
was  kindled,  and  at  God’s  command  all  the  men  who  were  joined  unto  Ball- 
peor  are  slain  by  the  judges  of  Israel. 

How  God’s  dealings  with  this  nation  remind  us  of  a parent’s  dealings  with 
a child.  In  our  last  lesson  we  saw  that  when  an  enemy  came  against  the 
people,  God  stepped  in  front  of  them,  as  it  were,  and  would  not  allow  a hair 
of  their  head  to  be  touched,  or  a word  to  be  spoken  against  them  by  an 
outsider.  But  He  must  train  the  nation  aright,  both  for  His  own  glory  and 
their  highest  good ; and  in  this  lesson  we  see  Him  chastising  them  severely 
for  their  faults. 

See  how  the  very  nobility  of  Israel  and  Midian  led  in  this  shameless 
idolatry  and  impurity.  The  man  who  boldly  brought  into  the  camp  a Midian- 
itish  woman,  ignoring  the  weeping  people  before  the  Tabernacle,  and  the 
presence  of  the  holy  priests  and  their  great  leader,  Moses,  was  not  one  of 
the  common  people,  but  “a  prince  of  the  chief  house  among  the  Simeonites” 
(v.  14)  ; and  the  woman  was  a daughter  of  a chief  house  in  Midian  (v.  15). 
The  wrath  of  Phinehas,  the  son  of  the  high  priest,  is  aroused  at  such  out- 
rageous disregard  of  holy  things;  and,  promptly  following  the  offenders,  he 
kills  them  both,  which  zeal  for  God  stays  the  plague  from  the  children  of 
Israel  (v.  7,  8)  ; but  in  all  24,000  died  at  this  time.  God  commands  that 
these  Midianites  be  slain,  and  this  command  is  carried  out  in  Chapter  31,  as 
we  shall  see  later. 

God  now  commands  that  Moses  and  the  high  priest  number  the  people. 
You  remember  at  Sinai,  nearly  forty  years  before,  the  children  of  Israel  had 
been  numbered.  But  all  along  the  journey  we  have  seen  them  falling  by  the 
wayside,  sometimes  one  by  one,  and  sometimes  in  large  numbers  together. 
“Their  bleaching  bones  along  the  way  tell  the  sad  story  of  unbelief  and  dis- 
obedience.” Probably  the  last  remnant  of  those  who  started  from  Egypt,  and 
were  numbered  at  Sinai,  have  been  swept  away  in  this  plague.  Those  now 
to  be  numbered  are  the  new  generation,  who  started  from  Egypt  as  children, 
or  were  born  in  the  wilderness.  A large  majority  of  them  have  never  eaten 
anything  but  manna,  and  this  is  the  generation  who  go  over  and  conquer  and 
possess  Canaan.  People  who  feed  all  their  lives  on  the  bread  of  life,  which 
is  the  true  manna  (John  6),  are  always  able  to  conquer  and  possess. 

There  are  some  interesting  things  to  observe  about  this  second  num- 
bering. Let  us  compare  the  census  which  was  taken  at  Sinai,  and  that  which 
was  taken  on  the  banks  of  the  Jordan,  nearly  forty  years  afterward. 

51 


THE  BOOK  OF  NUMBERS 


First 

Second 

First 

Second 

Numberin 

g.  Numbering. 

Numbering.  Numbering. 

1 Reuben  . 

...  46,500 

43,700 

8 Manasseh  . 32,200 

52,700 

2 Simeon  . 

...  59,300 

22,200 

9 Benjamin  . 34,400 

45,600 

3 Gad  . . . . 

. . . 45,650 

40  500 

1 0 Han 

62  700 

64  400 

4 Judah  . . 

...  74,600 

76,500 

1 1 Asher  . . 

..  4L500 

53,400 

5 Issachar 

...  54,400 

64,300 

12  Naphtali 

..  53,400 

45,400 

6 Zebulun 

...  57,400 

60,500 

7 Ephraim 

...  40,500 

32,500 

603,550 

601,730 

First  notice  that 

after  forty  years  there  is  a 

decrease 

rather  than  an 

increase  in  the  total  number.  This  is  surprising  when  we  remember  with 
what  phenomenal  rapidity  they  increased  in  Egypt;  so  rapidly,  that  some 
have  thought  such  an  increase  impossible  for  the  time  they  are  said  to  have 
sojourned  in  the  land.  But  this  decrease  well  illustrates  the  unfruitfulness 
of  wilderness  life,  that  life  which  is  out  of  God’s  plan.  God’s  plan  for  the 
nation  was  to  have  them  in  Canaan.  If  one  is  living  the  unsurrendered 
Christian  life,  of  which  the  wilderness  experience  of  this  nation  is  a picture, 
he  is  out  of  God’s  plan  for  him,  and  decrease  of  power  is  what  he  may  expect. 

Notice  next  the  individual  tribes.  Some  have  increased,  and  some  have 
decreased.  This  shows  us  which  tribes  have  been  more  faithful  and  obedient, 
because  “multiplied  seed  is  God’s  reward  for  obedience  in  His  earthly  people, 
Israel.”  Seven  tribes  have  increased,  while  the  other  five  have  decreased. 

Judah,  who  was  the  strongest  when  they  started  out,  has  steadily 
increased,  and  now,  when  they  have  reached  the  end  of  their  journey,  he  is 
still  the  strongest.  This  tribe  has  taken,  and  will  take,  the  lead  right  along 
on  the  march  and  in  war ; and  it  is  fitting  that  it  should  be  so,  because  this 
is  the  tribe  from  which  Christ  came.  But  look  at  some  of  the  other  tribes — 
Simeon,  for  example.  When  they  started,  he  stood  third  in  point  of  numbers; 
but  now,  in  the  second  numbering,  he  is  the  weakest  tribe  of  all. 

Numbers  25 : 14  may  suggest  an  explanation  of  this  alarming  decrease.  If 
many  of  the  Simeonites  followed  the  lead  of  this  prince,  of  course  many  of 
them  would  be  among  the  slain. 

Also  observe  that  some  of  the  tribes  which  were  among  the  weakest  are 
now  among  the  strongest,  like  Issachar  and  Asher.  How  can  this  increase 
in  some  of  the  tribes,  and  decrease  in  others,  be  accounted  for?  Just  this 
way : those  who  have  been  comparatively  faithful  and  obedient  have  increased, 
and  those  who  have  been  unfaithful  and  disobedient  have  decreased. 

What  are  we  to  learn  from  this?  A most  important  lesson  surely,  and 
one  which  ought  to  be  of  practical  use  to  us  every  day  of  our  lives.  Some- 
times we  observe  several  persons  starting  on  the  Christian  life  together — it 
may  be  at  the  time  of  some  revival.  Some  of  the  converts  seem  weak  and 
unpromising  when  they  start ; and  some  seem  bright  and  strong,  and  we 
expect  much  of  them.  Look  at  the  same  company  a few  years  later,  and 
we  often  observe  just  what  we  are  noting  in  this  second  numbering  of  Israel. 
Some  who  have  started  so  weak  surprise  us  by  the  strength  and  power  which 
they  now  have,  while  on  the  other  hand  some  who  have  started  so  well  are 
now  weak  and  unfruitful.  And  the  cause  of  this  increase  or  decrease  of  power 
is  the  same  as  with  Israel.  Those  who  go  steadily  on  in  the  path  of  faith 
and  obedience  will  steadily  increase,  and  those  who  are  unfaithful  and  dis- 
obedient will  decrease. 

It  would  be  well  for  each  of  us  to  take  a second  numbering  occasionally. 
How  long  has  it  been  since  you  started  from  Egypt,  reader?  How  long  since 


52 


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you  were  delivered  from  the  bondage  of  Satan,  and  began  the  new  life  with 
God?  Have  you  increased  or  decreased  in  spiritual  power?  Are  you  stronger 
now  to  resist  temptation  than  you  were  when  you  first  became  a Christian? 
Can  you  see  the  fruit  of  the  Spirit  in  your  life — love,  joy,  peace,  long-suffering, 
goodness,  fidelity,  self-control?  Can  you  count  your  spiritual  children,  those 
who  through  your  efforts  and  prayers  have  been  born  into  the  kingdom  of 
God?  If  you  have  decreased,  be  very  sure  the  difficulty  is  that  you  have  not 
been  faithful  and  obedient.  “Trust  and  obey — for  there’s  no  other  way.” 

And  now,  when  the  tribes  are  all  numbered,  God  makes  an  announcement 
which  must  have  been  a great  surprise  to  them  all : “And  the  Lord  spake  unto 
Moses,  saying:  Unto  these  the  land  shall  be  divided  for  an  inheritance  accord- 
ing to  the  number  of  the  names.  To  many  thou  shalt  give  the  more  inheri- 
tance, and  to  few  thou  shalt  give  the  less  inheritance ; to  every  one  shall 
his  inheritance  be  given  according  to  those  that  were  numbered  of  him” 
(26:52-54).  I can  imagine  some  of  the  tribes,  when  they  heard  this,  saying: 
“Oh,  if  God  had  told  us  when  we  started  out  that  there  was  a reward  at 
the  end  for  faithfulness  and  obedience,  we  would  have  behaved  differently !” 
But  would  it  have  altered  their  conduct?  God  has  told  us  that  there  is  a 
reward  for  faithfulness  and  obedience,  but  it  seems  to  make  very  little 
difference  in  the  conduct  of  many  of  His  children  today.  Notice  that  their 
law  of  inheritance  was  the  same  as  ours,  “To  him  that  hath  shall  be  given.” 
“But,  in  the  grace  and  providence  of  God,  the  one  that  hath  is  the  one  who 
obeys  and  pleases  Him.” 

It  is  interesting  to  notice  that  while  there  was  a decrease  in  the  total 
number  of  the  warriors,  there  was  an  increase  among  the  Levites,  as  can 
be  seen  by  comparing  Numbers  3:39  with  25:62.  The  Levites  were  the 
workers,  you  remember.  We  know  that  exercise  tends  to  physical  growth, 
and  so  it  does  to  spiritual  growth.  The  only  work  Christ  ever  set  His  Church 
about,  was  soul-winning,  and  I have  noticed  that  those  Christians  who 
engage  diligently  in  it,  usually  grow  in  spiritual  power.  Let  us  all  get  to 
work  in  winning  souls.  Make  it  the  chief  business  of  life. 

It  is  sad  to  think  that  out  of  the  over  six  hundred  thousand  men  of  war 
who  started  on  the  journey,  only  Caleb  and  Joshua  remain  alive  (26:64,  65). 
“The  two  men  of  simple  faith  remain  to  have  their  faith  rewarded.” 

Chapter  27  begins  with  an  account  of  the  first  instance  on  record  of  a 
“Women’s  Rights  Movement,”  the  story  of  the  daughters  of  Zelophehad. 
Notice  for  what  they  were  asking — an  inheritance  in  the  Promised  Land,  a 
place  and  portion  with  the  Israel  of  God,  to  be  sharers  in  the  precious  privi- 
leges and  possessions  bestowed  by  Jehovah.  No  insignificant  cause,  surely. 

There  was  no  law  in  Israel  permitting  women  to  inherit  property.  Such 
a thing  was  unheard  of;  so  there  seemed  no  hope  of  these  bereaved,  helpless 
women  getting  a home  in  the  Promised  Land,  now  that  they  had  reached  its 
border.  But  they  were  descended  from  Joseph  (v.l)  ; and,  like  their  great 
ancestor,  had  strong  faith  in  the  goodness  and  justice  of  their  God.  So, 
ignoring  all  conventionality  and  precedent,  and  regardless  of  the  presence 
of  the  elders  of  Israel,  they  go  to  Moses  and  the  priest,  explain  the  case  ,and 
request  that  they  be  given  an  inheritance.  Moses  was  completely  taken 
aback. 

Here  is  an  important  question  to  be  decided,  not  only  for  the  present 
occasion,  but  as  a guide  for  the  future.  If  Moses  had  been  like  some 
leaders,  he  would  have  called  a meeting  of  the  princes  and  elders  for  con- 
sultation, and  have  acted  according  to  the  judgment  of  the  majority.  But 


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that  was  not  Moses’  way.  The  great  leader’s  way — and  it  should  be  our 
way  when  perplexing  questions  arise — was  to  lay  it  before  God,  and  act 
according  to  His  counsel.  “And  Moses  brought  their  cause  before  the  Lord” 
(v.  5).  See  how  God  rewards  the  faith  of  these  noble  women:  “And  the 
Lord  spake  unto  Moses,  saying,  the  daughters  of  Zelophehad  speak  right : 
thou  shalt  surely  give  them  a possession  of  an  inheritance  among  their 
father’s  brethren  ; and  thou  shalt  cause  the  inheritance  of  their  father  to  pass 
unto  them”  (vv.  6,  7).  And  not  only  so,  but  He  makes  a law  for  all  future 
generations,  which  is  in  force  even  down  to  the  present  day  (v.  8).  So  we  of 
the  present  age  are  deeply  indebted  to  the  daughters  of  Zelophehad.  God 
never  fails  to  reward  a bold,  simple  faith  which  counts  on  His  faithfulness 
to  make  good  what  He  has  promised.  The  worship  of  the  true  God  always 
brings  to  women  freedom,  and  rights,  and  elevation.  We  have  but  to  contrast 
the  condition  of  women  in  Christian  lands  with  that  of  women  in  China,  Africa, 
India,  etc.  How  can  any  woman  refuse  to  worship  God? 

The  last  chapter  of  Numbers  should  always  be  studied  in  connection 
with  Chapter  27,  because  in  that  last  chapter  of  the  book  the  men  of  the  tribe 
of  Manasseh  are  heard  from.  They  have  evidently  thought  the  matter  over, 
and  concluded  that  there  was  danger  of  trouble  arising  if  the  rights  of  these 
women  were  not  restricted.  Indeed,  they  see  difficulty  ahead  now,  and  they 
come  to  Moses  with  it  (36:1-4).  The  wisdom  of  these  chief  fathers  is 
apparent.  Although,  through  their  faith,  these  women  had  been  raised  to 
such  high  privileges,  they  must  not  overlook  the  rights  of  others.  God 
makes  another  law,  which,  while  allowing  the  women  the  rights  of  property- 
holders,  provides  at  the  same  time  for  the  true  interests  of  all ; so  at  the  time 
of  jubilee,  instead  of  confusion,  as  there  might  otherwise  have  been,  there 
would  be  entire  harmony  (36:5-12). 

To  return  to  Chapter  27,  we  may  listen  to  a conversation  between  God 
and  Moses,  beginning  at  verse  12.  This  announcement  to  Moses,  that  he 
should  not  enter  the  Promised  land,  must  have  been  a great  blow.  He 
alone  of  all  that  vast  company  which  stood  on  the  banks  of  Jordan  might 
not  go  in  to  possess  and  enjoy  the  delights  of  the  land.  Years  before,  God  had 
told  him  he  should  not  “bring  this  congregation  into  the  land”;  but  it  may 
be  that,  at  that  time,  he  supposed  this  to  mean  that  the  leadership  would  be 
given  to  another.  However  that  may  be,  the  great  lawgiver  is  now  plainly 
told  that  he  shall  not  himself  go  in.  Observe  how  Moses  receives  the 
statement. 

He  does  not  begin  to  complain,  and  say  he  wished  he  had  never  started 
from  Egypt,  or  that  he  wished  he  had  died  in  the  wilderness!  No,  he  does 
not  seem  to  think  of  himself  at  all.  See  what  does  occupy  his  thoughts. 
“And  Moses  spake  unto  the  Lord,  saying.  Let  the  Lord,  the  God  of  the  spirits 
of  all  flesh,  set  a man  over  the  congregation,  which  may  go  out  before  them, 
and  which  may  go  in  before  them,  and  which  may  lead  them  out,  and  which 
may  bring  them  in;  that  the  congregation  of  the  Lord  be  not  as  sheep 
which  have  no  shepherd”  (vv.  15-17).  God’s  work,  and  God’s  people,  and 
Gods’  glory,  is  first  with  Moses — never  self. 

Joshua  is  to  take  Moses’  place  as  leader  of  the  people;  and  as  we  think 
of  the  few  glimpses  we  have  caught  of  Joshua  in  Exodus  and  Numbers,  there 
are  several  things  which  seem  to  indicate  his  fitness.  He  successfully  led 
the  people  against  the  Amalekites  (Ex.  17),  he  had  been  Moses’  constant 
companion  and  minister,  he  was  one  of  the  faithful  spies,  was  a spirit-filled 
man  (Num.  27:18),  and  above  all  was  chosen  by  God  for  the  position. 


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QUESTIONS— LESSON  XI. 

1.  How  were  God’s  dealing's  with  Israel  like  those  of  a faithful  loving 

parent  with  a child? 

2.  Who  led  in  the  idolatry  and  sin  with  the  Midianites,  the  common  people 

of  Israel  or  the  aristocracy? 

3.  About  how  many  people  died  from  the  plague  at  this  time? 

4.  Does  the  second  numbering  of  Israel  reveal  the  fact  that  the  nation  is 
stronger  or  weaker  in  numbers  than  when  they  started  from  Egypt?. . . . 


5.  Name  some  tribes  which  have  decreased  in  number  since  the  first  num- 
bering  

Name  some  which  have  increased 

6.  What  reward  did  God  give  the  tribes  who  had  been  faithful  and  obedient? 


7.  Had  the  Levites  increased  or  decreased  in  numbers?. . 

8.  What  was  the  request  of  the  daughters  of  Zelophehad? 


9.  What  law  regarding  the  holding  of  property  did  God  make  at  this  time? 


10.  When  Moses  was  told  that  he  should  never  enter  Canaan  what  was  his 
attitude  toward  God  and  toward  Israel? 


fS5 


THE  BOOK  OF  NUMBERS 


LESSON  XII. 

NUMBERS. 


Read  Chapters  28-36. 

Chapters  28  and  29  of  Numbers  are  often  hastily  and  carelessly  read,  if 
read  at  all ; but  one  of  the  most  important  lessons  in  the  whole  book  can  be 
learned  from  these  two  chapters,  and  a lesson  which  is  most  sadly  needed. 
In  these  chapters  God  is  “rehearsing  the  importance  of  the  offerings  and  feasts 
as  to  their  relation  to  Himself.”  Read  the  first  two  verses  of  Chapter  28, 
emphasizing  strongly  the  personal  pronouns,  and  you  have  the  lesson  sug- 
gested. Then  observe  throughout  these  two  chapters  the  frequently-recur- 
ring expression  “unto  the  Lord.”  It  would  be  well  to  underscore  in  your 
Bibles  this  expression,  so  as  to  be  often  reminded,  as  your  eye  falls  on  the 
words,  of  this  important  lesson  taught  by  this  section.  As  one  has  expressed 
it:  “Israel  no  doubt,  in  the  long  wilderness  journey,  had  fallen  into  a per- 
functory, careless  way  of  making  these  offerings.”  But  before  they  enter 
Canaan,  they  must  realize  their  true  character — that  these  services  are  not 
to  be  gone  through  as  a mere  ceremony  or  formality,  but  everyone  of  them 
to  be  done  “unto  the  Lord.” 

No  doubt  Israel  needed  to  be  reminded  of  this;  but,  surely,  they  could 
not  need  it  more  than  we  do  in  this  present  day.  How  prevalent  is  care- 
lessness in  the  worship  of  God?  Often  the  forms  of  worship  are  gone  through 
mechanically,  with  little  thought  of  God.  Prayers  are  frequently  merely  said, 
hymns  rendered,  gifts  collected,  etc.,  with  no  special  thought  of  Him  to  whom 
all  these  should  be  offered.  Apply  the  test  personally,  and  see  if  we  indi- 
vidually do  not  need  this  reminder.  Let  us  ask  ourselves  a few  questions. 
When  we  start  to  church  on  Sunday  mornings,  what  is  the  chief  motive? 
Do  we  go  because  we  are  accustomed  to,  or  because  we  consider  it  respectable 
and  right?  Or  is  the  thought  uppermost  in  our  minds  that  we  are  going 
“unto  the  Lord”?  When  we  open  our  books  to  sing  the  hymn,  do  we  realize 
that  we  are  singing  these  words  “unto  the  Lord”?  And  if  so,  what  is  it  we 
are  saying?  Do  we  mean  it,  or  are  we  singing  carelessly,  thoughtlessly? 
When  we  bow  in  prayer,  do  we  feel  we  are  actually  addressing  the  great  and 
holy  God,  maker  of  heaven  and  earth,  that  the  words  we  are  repeating  are 
being  said  “unto  the  Lord”?  When  the  collection  plate  is  passed  around,  do 
we  give  simply  from  force  of  habit,  or  because  we  have  promised,  or  with  a 
view  to  maintaining  the  expenses;  or  is  it  as  though  we  were  laying  the 
money  into  the  hand  of  Jesus,  and  offering  our  gift  “unto  the  Lord.”  “What- 
soever ye  do,  in  word  or  in  deed,  do  it  hearitly,  as  unto  the  Lord.” 

Chapter  30  gives  rules  regarding  the  matter  of  a vow.  The  law  of  a vow 
was  this — If  a man  made  a vow,  there  was  no  getting  out  of  it;  he  had  to  go 
through  with  the  obligation,  and  pay  what  he  had  vowed.  But  in  the  case 
of  a woman,  if  she  were  unmarried,  her  father  could,  or  if  married,  her 
husband  could,  either  confirm  or  disannul  all  her  vows  and  bonds.  Although 
this  was  a law  in  Israel  to  be  literally  obeyed,  still,  like  many  others,  it  holds 
a deeper  meaning  for  us  if  we  look  below  the  surface.  “C.  H.  M.”  has  called 
attention  to  the  dispensational  bearing  of  the  law  as  applied  to  Israel,  and 
God’s  dealings  with  the  nation.  “Looked  at  from  a governmental  point  of 
View,  Jehovah,  who  is  at  once  Father  and  Husband,  has  ‘held  .His  peace  at 
her,  so  that  her  vows  and  bonds  are  allowed  to  stand,  and  she  is  to  this  day 
suffering  the  consequences.  But,  as  viewed  from  the  standpoint  of  grace, 
the  Father  and  the  Husband  has  taken  all  upon  Himself,  so  that  she  shall 
be  forgiven  and  brought  into  the  fullness  of  blessing  by  and  by.” 


THE  BOOK  OF  NUMBERS 


Extermination  of  the  Midianites. 

In  Chapi°r  M the  command  which  God  gave  in  25:16,  17  is  carried  out. 
The  exterminating  of  these  Midianites,  who  had  beguiled  Israel,  was  the 
last  matter  of  war  with'  which  Moses  was  occupied.  This  victory  is  remark- 
able; in  fact,  unparalleled  in  all  history.  Twelve  thousand  Israelites  (v.  5) 
go  against  the  innumerable  hosts  of  the  Midianites.  Some  idea  of  the  num- 
hers  of  the  enemy  can  be  gathered  by  noticing  that  after  all  the  men  and  all 
the  married  women  had  been  killed  there  still  remained  32,000  persons  (vv. 
7,  17,  32-35).  Yet,  when  the  army  of  Israel  was  mustered  to  ascertain  their 
loss,  they  founu  that  there  was  not  a man  missing  (v.  48,  49).  Notice  also  that 
among  the  slain  was  Balaam  (v.  8).  You  remember  it  was  through  Balaam’s 
counsel  that  Israel  had  been  ensnared  by  the  wiles  of  the  daughters  of  Midian ; 
and  as  this  was  the  occasion  of  the  war,  it  was  what  we  might  call  a holy  war 
(25  :7,  8)  and  it  was  not  the  sword,  but  the  “holy  instruments  and  the  trum- 
pets” which  were  prominent  (v.  6).  I suppose,  also,  that  the  reason  none  of 
Israel’s  army  fell  is  because  God  had  already  punished  those  of  Israel  who 
participated  in  this  sin,  as  we  saw  in  Chapter  25. 

See  how  the  prey  is  divided  (vv.  25-27).  Half  was  to  go  to  those  who 
fought,  and  half  to  the  congregation  who  remained  at  home.  Notice  the 
tribute  which  was  to  be  paid  to  the  Lord.  From  those  who  went  to  the 
war  one  out  of  every  500  was  demanded  as  the  Lord’s,  and  from  those  who 
stayed  at  home  one  out  of  every  fifty  (vv.  28-31).  Israel  really  should  not 
have  been  involved  in  this  war  at  all.  If  she  had  gone  steadily  on  her  way, 
and  resisted  the  wiles  of  the  Midianites,  the  war  would  have  been  unnecessary. 
However,  after  she  had  conquered  them,  she  was  greatly  enriched,  as  will 
be  seen  by  the  immense  wealth  in  gold  and  silver,  cattle,  sheep,  etc.,  which 
comprised  the  spoil. 

Is  there  aught  for  us  to  learn  in  all  this?  Yes,  much.  The  Midianites 
represent  the  ensnaring,  fascinating  things  of  the  world  around  us.  The 
Christian  should  go  steadily  on  his  way,  resisting  all  such  allurements.  If 
he  yields  to  the  influence  of  these  things,  he  will  suffer  severe  punishment, 
as  did  Israel ; but  if,  in  the  end,  he  conquers  and  puts  away  the  temptation, 
he  will  be  strengthened  and  enriched  by  the  very  experiences  which  had  been 
the  cause  of  failure. 

In  Chapter  32,  the  children  of  Israel  seem  again  on  the  verge  of  failure. 
The  Reubenites  and  the  Gadites  had  a great  many  cattle ; and  observing  that 
the  country  which  had  already  been  conquered  on  the  east  side  of  Jordan  was 
a good  place  for  cattle  raising,  they  come  to  Moses  and  request  that  they  may 
have  their  inheritance  there,  and  not  go  over  Jordan. 

Moses  is  alarmed.  He  tells  them  that  this  action  on  their  part  would 
tend  to  discourage  their  brethren.  He  reminds  them  how,  nearly  forty  years 
before,  when  the  people  were  at  Kadesh-barnea,  on  the  border  of  the  land, 
ready  to  enter,  the  spies  discouraged  them  about  entering  and  God  condemned 
that  whole  generation  to  wander  and  die  in  the  wilderness.  He  warns  them 
that  if  they  now  discourage  the  people,  God  may  pronounce  the  same  judg- 
ment upon  that  generation.  These  two  tribes  then  express  their  willingness 
to  go  over  and  assist  in  conquering  the  land,  but  desire  that  their  families  < 
may  remain  where  they  are,  and  that  after  the  conquest  of  Canaan  is  com- 
plete they  may  come  back  themselves  and  settle  down  in  their  inheritance 
on  the  east  of  Jordan.  Moses  consents  to  this  proposal,  and  gives  instructions 
to  Joshua  and  Eleazar  to  that  effect. 

The  Danger  of  Selfish  Preference. 

There  is  great  difference  of  opinion  as  to  whether  these  men  were  right 
or  wrong  in  not  going  over  Jordan  for  their  inheritance.  But  the  question 

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seems  to  be,  where  was  the  inheritance  that  God  had  marked  out?  Most 
assuredly  on  the  other  side  of  Jordan  ; and  therefore  there  is  where  they  should 
have  gone,  and  not  have  stopped  short.  In  this  choice,  they  were  not  con- 
sidering God’s  will  for  them,  but  their  own  selfish  interests.  It  was  a good 
place  for  cattle-raising,  for  increasing  their  earthly  possessions;  and  for  this 
consideration  they  not  only  stopped  short  themselves,  but  deprived  their 
families  of  the  privilege  of  life  in  Canaan.  Even  though  they  go  over  for  a 
time,  they  desire  their  permanent  abiding  place  outside  God’s  appointed 
location — outside  the  land  which  speaks  to  us  of  entire  surrender  to  God. 
These  tribes  remind  us  of  many  of  God’s  children  today,  who  are  “mere 
borderers” — people  who  stop  short  of  a place  and  portion  in  the  true  Land 
of  Promise. 

Sometimes  we  see  Christians  come  right  up  to  the  border  of  this  life 
of  absolute  surrender,  typified  by  Canaan.  It  may  be  at  some  convention, 
or  such-like  gathering,  they  have  presented  to  them  the  blessedness  of  the 
life  entirely  yielded  to  Christ;  and  it  may  be  that,  for  a time,  they  even 
enjoy  its  sweetness,  but  because  of  wordly  and  selfish  considerations — it  may 
be  for  the  increase  of  earthly  possessions — they  make  their  permanent  abiding 
place  on  the  wilderness  side  of  Jordan.  In  other  words  they  are  content  to 
take  a stand  “short  of  death  and  resurrection  . . . the  true,  the  spiritual 

Jordan.” 

Nov/  look  at  the  result  of  this  line  of  action.  In  the  first  place,  these 
tribes  cause  great  alarm  to  the  whole  of  Israel,  are  much  misunderstood, 
and  in  danger  of  having  war  with  their  brethren,  as  seen  from  Joshua  22. 
Then,  too,  in  later  years  they  were  the  very  first  to  fall  into  the  hands  of 
the  enemy.  In  Genesis  we  studied  about  a man  who  chose  his  own  dwelling 
place,  because  he  considered  it  good  for  cattle-raising,  and  we  remember  that 
he  also  got  into  trouble.  God’s  choosing  is  always  safest  and  best  for  us. 

God’s  Protecting  Care. 

Chapter  33  gives  a minute  description  of  the  wandering  of  the  Israelites 
from  the  time  they  left  Egypt  until  they  reached  Canaan.  How  touching  to 
think  that  God’s  eye  was  upon  His  people  in  all  their  wanderings,  noting 
their  every  movement ; and  not  only  that,  He  went  before  them  every  step  of 
the  way,  providing  for  their  need,  bearing  with  their  murmurings,  patiently 
teaching  them,  and  caring  for  them  with  a Divine  tenderness!  Surely  there 
was  never  such  a traveling  companion.  What  God  was  to  them,  He  is 
to  us.  He  is  with  us  all  the  way,  and  His  eye  is  constantly  upon  us.  Has 
He  as  many  haltings  and  turnings  to  record  in  our  lives? 

Many  Christians  are  living  in  Num.  33.  They  have  no  settled  convic- 
tions, no  fixed  conclusions.  It  is  a characteristic  of  the  wilderness  life  to 
“journey,”  and  “remove,”  and  “depart”  from  one  opinion  to  another,  from 
one  position  to  another,  “tossed  about  by  every  wind  of  doctrine.”  Begin 
with  verse  6,  and  read  the  first  three  words  of  each  verse;  and  then  see  if  you 
think  this  would  be  a very  satisfactory  life  to  live. 

See  the  important  instructions  given  in  vv.  50  to  53.  For  these  inhabi- 
tants of  Canaan  the  time  had  come  when  God  would  no  longer  bear  with 
them  and  their  abominations.  You  remember  that  away  back  in  the  time  of 
Abraham  they  had  been  judged;  but  God  had  said,  “The  iniquity  of  the 
Amorites  is  not  yet  full”  (Gen.  15),  and  had  given  them  four  hundred  more 
years  in  which  to  turn  from  their  wickedness.  They  had  among  them 
Abraham,  Isaac,  Jacob,  and  Joseph,  giving  testimony  to  the  true  God.  But 
these  Canaanites  did  not  like  “to  retain  God  in  their  knowledge,”  and  so  had 


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gone  from  bad  to  worse,  until  their  condition  now  morally  and  spiritually,  is 
hardly  describable. 

We  can  draw  some  faint  notion  of  the  depths  to  which  these  people  had 
fallen  by  reading  the  fearful  catalogue  of  sins  mentioned  in  Lev.  18,  and  then 
reading  God’s  statement  (Lev.  18:24-27). 

“In  all  these  the  nations  are  defiled  which  I cast  out  before  you ; for  all 
these  abominations  have  the  men  of  the  land  done  which  were  before  you,  and 
the  land  is  defiled.” 

They  had  become  so  evil  that,  as  God  expresses  it,  the  land  itself  “vom- 
iteth  out  the  inhabitants.” 

Israel  and  the  Canaanites. 

Israel  was  to  be  God’s  instrument  in  driving  these  vile  people  out  of 
the  land ; and  notice,  they  were  to  make  thorough  work  of  it.  They  were  to 
drive  out  all  the  inhabitants,  and  destroy  all  their  pictures,  and  molten  images, 
and  high  places  (Num.  33:52).  Israel  was  to  remove  all  trace  of  these 
people,  and  everything  that  would  remind  them  of  those  who  formerly 
inhabited  the  land.  Not  only  was  this  command  given  as  a judgment  upon 
the  Canaanites,  but  as  a precaution  against  Israel  becoming  like  them.  Such 
was  the  proneness  of  the  Israelites  to  turn  from  God,  that  if  any  of  the 
inhabitants  were  left  alive,  or  anything  in  the  land  left  to  recall  these  evil 
ways,  well  did  God  know  that  His  people  would  soon  be  swallowed  up  in 
the  abominations  of  the  land. 

Israel  did  not  obey  God,  to  drive  out  the  inhabitants  of  Canaan,  as  can 
be  seen  by  referring  to  Judges  1:19,  21,  27-35.  In  later  years  Israel  found 
these  unexterminated  enemies  to  be  “pricks  in  their  eyes  and  thorns  in  their 
sids,”  just  as  the  Lord  had  said  (Num.  33:55)  ; and  furthermore,  just  as  God 
had  warned  them  (v.  56),  He  drove  Israel  out  of  the  land  as  He  had  thought 
to  do  unto  the  Canaanites. 

In  Chapter  34,  we  get  the  boundaries  of  Israel’s  inheritance,  “as  drawn 
by  the  hand  of  Jehovah.”  If  you  take  a good  map,  and  note  the  dimensions 
of  the  land  marked  out,  you  will  see  how  extensive  it  is.  The  whole  land  was 
theirs,  but  they  did  not  take  possession  of  all.  They  possessed  but  a part 
of  it,  and  that  only  for  a time.  But  how  like  ourselves  this  is ! How  little 
of  our  great  inheritance  in  Christ  do  we  actually  possess ! How  little  of  the 
strength  and  wisdom  and  love  and  sweetness  which  is  ours  in  Christ  do  we 
really  have  as  our  own ! 

Levitical  Cities  and  Cities  of  Refuge. 

Now  turn  to  Chapter  35.  This  tells  of  the  Cities  of  the  Levites  and  the 
Cities  of  Refuge.  The  tribe  of  Levi  was  not  to  have  a portion  of  the  land 
iike  the  other  tribes.  They  were  to  minister  constantly  about  the  Tabernacle. 
But  they  must  have  some  dwelling  place  for  their  wives  and  children  and  the 
aged  ones,  so  God  graciously  provides  that  the  twelve  tribes  should  give  to 
the  Levites  certain  cities,  forty-eight  in  all,  with  suburbs  for  their  cattle  and 
gardens.  Out  of  these  forty-eight  cities,  the  Levites,  in  turn,  were  to  give 
six  cities,  which  were  to  be  cities  of  refuge;  that  is,  they  were  to  be  cities 
in  which  a manslaver,  not  a murderer,  might  find  refuge  from  death.  The 
murderers  were  always,  by  God’s  command,  to  be  put  to  death.  The  law 
was  very  strict  about  this  (see  Num.  35:30-34).  There  was  no  opportunity 
for  a murderer  in  Israel  to  buy  his  release  (v.  31).  But  if  a person  accidentally 
killed  another,  without  intention,  then  into  these  cities,  which  were  named, 


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well  defined,  publicly  known,  and  easy  of  access,  the  manslayer  could  flee 
from  the  avenger  of  blood. 

In  Josh.  20,  their  names  and  location  are  recorded.  Some  have  considered 
these  cities  as  a type  of  Christ,  in  that  they  were — (1)  of  Divine  origin,  (2) 
necessary  to  save  from  death,  (3)  accessible  to  all,  (4)  all-sufficient,  (5) 
perfectly  secure,  etc.  There  is  one  great  contrast,  however,  that  should  not 
be  overlooked:  these  cities  received  only  the  innocent  manslayer;  Christ 
receives  guilty  men.  The  last  chapter  of  Numbers  has  already  been  con- 
sidered. 

In  closing  the  study  of  Numbers,  let  us  remember  that  we  have  consid- 
ered the  book  geographically  as  to  its  great  divisions.  The  following  outline 
is  suggested  by  Dr.  Gray,  and  corresponds  with  the  divisions  marked  on  the 
chart  in  the  first  lesson  on  Numbers: — 

I.  At  Sinai  (I-X.). 

(a)  Number  and  order  of  the  tribes. 

(b)  Choice  and  duties  of  the  Levites. 

II.  From  Sinai  to  Kadesh  (XI.-XIX.). 

(a)  Elders. 

(b)  Spies. 

(c)  Rebellion  of  Korah. 

III.  From  Kadesh  to  Moab  (20-36). 

(a)  Rock. 

(b)  Serpents. 

(c)  Balaam. 

(d)  Joshua. 

(e)  Cities  of  the  Levites. 

The  general  types  of  Christ  in  the  book  of  Numbers  are  as  follows:  (1) 
the  rock;  (2)  the  brazen  serpent;  (3)  the  cities  of  refuge.  The  only  great 
prophecy  of  Christ  is  the  Star  (24:17), 


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# 

QUESTIONS— LESSON  XII. 

1.  What  is  the  important  lesson  to  be  learned  from  Chapters  28  and  2 9?. . . . 


Do  you  need  to  learn  that  lesson? 

2.  What  prophet  was  killed  in  the  battle  with  the  Midianites? 

3.  Which  tribes  reqeust  that  they  may  have  their  inheritance  on  the  east 

side  of  the  river  Jordan  ? 

4.  Was  this  a wise  choice ? Why? 

5.  What  did  God  command  Israel  to  do  to  the  inhabitants  of  Canaan? 

Why? 


6.  What  did  God  threaten  to  do  to  Israel  if  they  failed  to  drive  out  the 

inhabitants  of  Canaan? 

7.  Name  the  six  cities  of  refuge 


8.  For  what  purpose  were  these  cities  of  refuge  appointed? 


9.  Name  three  types  of  Christ  in  the  book  of  Numbers 


10.  What  prophecy  of  Christ  is  there  in  the  book  of  Numbers  ? 


THE  BOOK  OF  DEUTERONOMY 


% 


DEUTERONOMY. 

LESSON  XIII. 

Read  Chapters  1-7. 

The  book  of  Deuteronomy,  which  we  are  about  to  study,  has  the  dis- 
tinction of  having  produced  one  of  the  greatest  sensations  ever  made  by  any 
literary  production.  About  seven  hundred  years  before  Christ,  King  Josiah, 
who  ascended  the  throne  after  the  wicked  reigns  of  Manasseh  and  Amon, 
commanded  that  the  House  of  the  Lord  be  repaired  and  cleansed  of  all  the 
abominations  which  Manasseh  had  brought  in.  In  clearing  out  the  temple, 
they  found  this  book  of  Deuteronomy,  where  it  had  lain  unnoticed  and  unread 
for  many  years.  It  was  read  before  the  king  and  the  people;  and  great  was 
their  horror  and  consternation  on  hearing  God’s  denunciations  against  idolatry, 
and  realizing  that  the  idolatry  was  already  fully  established  in  the  land — in 
fact,  that  there  was  no  escape  from  the  judgment  which  God  had  so  long 
before  pronounced  on  this  sin. 

Moses,  hundreds  of  years  before,  had  written  the  book,  and  most 
emphatically  commanded  that  it  should  be  kept  constantly  before  the  people 
— that  they  should  read  it  and  study  it  every  day,  that  they  should  obey 
it  and  teach  it  to  their  children,  and  talk  of  it  continually  (see  Deut.  6:6-9). 
Especially  were  the  kings  commanded  to  read  and  observe  the  teachings  of 
the  book  (Deut.  17:18-20).  If  God’s  people  had  followed  these  instructions 
they  would  not  have  got  so  far  away  from  Him  as  they  actually  were;  but 
they  neglected  the  precious  Book  containing  their  Lord’s  commands,  as  too 
many  of  God’s  children  neglect  their  Bible  today,  and  it  is  no  wonder  they 
were  led  into  the  idolatrous  ways  of  the  heathen.  From  this  episode  in 
Israel’s  history  Christians  should  take  a solemn  warning  not  to  neglect  the 
constant  daily  reading  and  the  obeying  of  God’s  holy  Word.  The  whole 
Church  needs  to  be  aroused  on  this  subject.  All  the  sin,  worldliness,  heresy, 
and  error  which  has  ever  been  in  the  Church  has  been  the  result  of  neglect 
of  God’s  Word — either  neglect  to  know  it  or  neglect  to  obey  it. 


DEUTERONOMY-  Book  of  Review 


A Book  of  Review. 

Deuteronomy  is  called  the  Book  of  Review,  and  it  contains  a Second 
Giving  of  the  Law.  But  it  is  much  more  than  a review.  We  might  say  it 
is  a book  of  review  and  preparation ; review  of  the  past  as  a preparation  for 
the  future.  The  book  of  Numbers  brought  the  children  of  Israel  to  the  border 
of  the  Promised  Land,  and  Deuteronomy  prepares  them  to  enter. 

It  is  interesting  to  notice  the  geographical  position  of  these  five  books 
of  Moses.  That  is,  to  see  the  geographical  location  in  which  God’s  chosen 
people  are  found  in  each  of  the  different  books.  In  Genesis  we  saw  them  in 

62 


THE  BOOK  OF  DEUTERONOMY 


Canaan  and  coming  into  Egypt.  In  Exodus  they  are  in  Egypt  and  on  the 
way  to  Sinai.  In  Leviticus  they  are  at  Sinai.  In  Numbers  they  are  on  the 
way  from  Sinai  to  Canaan,  and  in  Deuteronomy  they  are  on  the  border  of  the 
Promised  Land.  Thus  they  are  seen  to  have  made  a complete  circuit,  and 
are  back  to  the  land  in  which  we  started  with  them  in  Genesis.  One  has  said 
regarding  these  five  books: 

“In  Genesis  God  selects  a field  in  which  to  sow  the  seed  of  His  law; 
that  field  of  course  is  the  Israelitish  nation.  In  Exodus  He  purchased  and 
secured  the  field.  In  Leviticus  He  brings  forth  His  seed,  but  finds  the 
ground  hard  and  thorny.  In  Numbers,  for  forty  years  He  is  plowing,  clear- 
ing, and  preparing  the  field ; and  in  Deuteronomy  He  is  again  sowing  the 
seed  and  harrowing  it  in.” 

Surely  Moses,  as  he  patiently  rehearses  God’s  law,  and  over  and  over 
again  repeats  his  injunction  to  “hear”  and  “keep”  and  “do,”  might  well  be 
said  to  be  harrowing  the  law  of  God  into  the  minds  and  hearts  of  the 
people. 

Looking  at  Deuteronomy  as  a whole,  one  should  observe  three  things. 
First  the  circustances  under  which  the  book  was  written ; second  the  object 
for  which  it  was  written  ; and  third  the  character  of  the  book. 

The  circumstances  under  which  Deuteronomy  was  written  are  these : — 
Israel  had  reached  the  border  of  Cannaan.  Forty  years’  before  the  nation  had 
been  on  the  border  of  the  land,  but  because  of  unbelief  and  disobedience  the 
people  were  not  allowed  to  enter.  Now  they  must  tarry  on  the  banks  of  the 
Jordan  until  they  learn  this  one  lesson : “They  must  obey  their  God.”  God  is 
willing  and  ready  to  lead  them  on  to  victory,  and  to  give  them  the  delights  of 
the  land ; but  this  is  absolutely  impossible  until  they  will  bend  their  stubborn 
wills  and  surrender  entirely  to  God.  Moses,  the  Law-giver,  is  about  to  leave 
them ; so  he  gathers  his  beloved  people  around  Him  for  the  last  time,  and 
delivers  to  them  this  farewell  address — the  contents  of  Deuteronomy.  His 
object  in  this  address,  and  hence  the  object  of  the  book,  is  to  impress  upon 
them  the  one  lesson,  obey,  obey,  obey ; and  the  character  of  the  book  is  seen  to 
be  a series  of  orations.  If  ever  an  orator  lived,  it  was  Moses.  The  character 
of  the  book  might  be  summed  up  in  one  sentence — 

Deuteronomy  is  one  long,  varied  plea  for  hearty  obedience  to  God,  based 
on  the  two  grand  motives  of  love  and  fear. 

This  plea  for  obedience  is  long,  and  Moses  varies  it  in  every  way,  shape, 
and  manner.  He  pleads,  not  only  for  obedience,  but  for  hearty  obedience, 
and  bases  the  plea  on  their  love  for  God  and  fear  of  Him.  God  has  given  to 
Moses  to  see  far  down  the  ages.  He  has  lifted  the  veil  which  hides  the  future 
from  these  mortal  eyes,  and  everything  is  clear  to  Moses  for  hundreds  of  years 
to  come.  He  sees  stretching  out  to  the  right  the  path  of  obedience,  and  to 
the  left  the  path  of  disobedience.  He  sees  what  will  be  the  consequences  to 
the  nation  if  they  take  the  path  of  obedience — a future  so  glorious  that  words 
can  scarcely  depict  it;  and  he  also  sees  what  will  be  the  consequences  to  the 
nation  if  they  take  the  path  of  disobedience — a future  so  dark  and  dreadful 
that  he  can  scracel-y  paint  it  in  words. 

Moses  faithfully  sets  both  these  paths  before  the  nation,  with  a mighty 
appeal  to  take  the  one  to  the  right.  It  seems  that  Moses  in  this  farewell 
address  exhausts  all  his  resources  in  the  way  of  persuasion.  His  one.  grand 
object  is  to  move  the  people  to  obedience;  and,  as  he  argues  from  their  past 
history,  their  present  blessed  condition,  and  what  God  has  shown  him  of 
their  future,  it  seems  sometimes  as  though,  were  it  possible,  he  would,  in  his 


fi3 


THE  BOOK  OF  DEUTERONOMY 


great  yearning  over  them,  lift  the  whole  nation  in  his  arms  up  to  the  high 
spiritual  level  on  which  he  himself  lived.  But  they  cannot  rise  to  it.  Thev 
are  like  children  beside  Moses.  When  he  would  seek  to  have  them  realize  the 
high  privilege  and  honour  of  being  God’s  chosen  ones;  when  he  pours  forth 
his  spiritual  ardour  and  impassioned  appeal,  there  is  no  response— his  words 
fall  on  dull  ears.  Time  and  again  he  is  compelled  to  fall  back  to  the  dead 
level  of  material  considerations,  which  alone  will  move  them.  “If  you  obey, 
you  will  be  blessed  ; and  if  you  disobey,  you  will  be  punished,”  is  all  they  seem 
able  to  comprehend. 

Contents  of  Book 

Now  as  to  the  contents  of  Deuteronomy.  The  book  contains  thirty-four 
chapters,  and  there  are  four  well-defined  divisions,  as  marked  on  chart  on 
page  62.  This  chart  represents  the  thirty-four  chapters  of  Deuteronomy, 
each  numbered  space  indicating  a chapter,  the  divisions  of  the  book  being 
marked  with  heavy  black  lines. 

The  first  division,  Journeys  Reviewed,  is  given  in  chapters  1-4.  Not  every 
event  in  the  journey  is  reviewed,  but  only  those  from  which  Moses  draws 
his  arguments.  Their  own  history  is  the  first  argument  he  uses  as  to  why 
they  should  obey  in  the  future.  In  substance,  he  says  to  them  in  this  section: 

“You  see  how  it  has  been  for  the  past  forty  years.  Whenever  this  nation 
obeyed  God  it  has  been  blessed,  and  whenever  it  has  disobeyed  Him  it  has 
been  punished ; therefore  in  the  future  obey.” 

The  first  thing  we  notice  is  the  time  they  have  lost  by  disobedience.  Read 
verses  2 and  3 of  the  first  chapter: 

“There  are  eleven  days  journey  from  Horeb  by  the  way  of  Mount  Seir 
unto  Ivadesh-barnea,  And  it  came  to  pass  in  the  fortieth  year,”  etc. 

Forty  years  to  make  an  eleven  days’  journey  is  surely  pretty  slow  travel- 
ling, but  as  one  has  remarked,  “They  were  slow  travellers  because  they  were 
slow  learners.”  Some  of  us  are  slow  travellers  in  the  spiritual  life  for  the 
same  reason. 

We  shall  notice  all  through  Deuteronomy  how  much  more  than  simply  a 
review  it  is.  In  Exodus  and  Numbers  the  people  were  passing  through  these 
experiences,  but  in  Deuteronomy  they  are  looking  back  over  them,  and 
drawing  lessons  from  them.  Therefore  Moses  gives  many  additions  and 
explanations,  which  we  do  not  have  at  all  in  Numbers.  For  example,  regard- 
ing the  appointing  of  the  elders  to  assist  Moses.  In  Numbers  we  are  told  that 
it  was  done,  but  we  hear  nothing  of  the  instructions  which  Moses  gave  these 
judges  at  that  time,  as  it  is  given  here  (Deut.  1 :16,  17).  Also,  regarding  the 
sending  of  the  spies  from  Ivadesh  Barnea.  In  Numbers  we  were  told  that  the 
spies  were  sent ; but  it  is  not  until  we  come  to  Deut.  1 : 19-23 ) that  we  hear  of 
the  request  coming  from  the  people.  Further,  we  are  told  in  Numbers  that 
Moses  was  forbidden  to  enter  Canaan ; but  we  do  not  hear  anything  of  the 
conversation  between  him  and  God  until  we  come  to  Deut.  3 :23-26. 

A Book  for  Our  Own  Times. 

Another  thing  with  which  we  will  be  continually  impressed  as  we  read 
the  pages  of  Deuteronomy  is  its  marvellous  power  of  adaptation  to  our  own 
times  and  our  own  state.  This  might  be  said  of  all  Scripture  for  that  matter. 
It  comes  to  us  with  a freshness  and  power  of  application  as  though  it  had  been 
uttered  but  yesterday.  Any  human  writing  of  the  age  of  Deuteronomy  would 


64 


THE  BOOK  OF  DEUTERONOMY 


be  obsolete  and  of  no  use  to  us.  But  this  is  God-breathed,  and  therefore 
from  every  page  we  can  hear  our  Father’s  voice  talking  to  us. 

In  the  last  chapter  (4)  of  this  section  of  journeyings  Reviewed,  especially 
from  verse  26,  Moses  rises  to  a high  pitch  in  oratory ; and  we  can  almost  see 
the  magnificent  old  servant  of  God  passionately  pleading  with  his  people  to 
“take  heed”  to  his  words  of  wisdom  and  warning.  When  Moses  finishes 
reviewing  their  journeyings,  and  closes  with  the  appeal  for  obedience,  he 
begins  on  the  second  division  of  his  oration. 

The  Law  Reviewed.  Deut.  5:26. 

This  section  covers  the  larger  part  of  the  book.  Moses  states,  in  the  first 
verse,  his  object  in  thus  reviewing  the  Law  in  their  hearing;  it  is  that  they 
might  “learn,”  “keep,”  and  “do”  these  statutes.  He  takes  them  back  in 
memory  nearly  forty  years,  to  that  great  day  when  from  the  fiery,  smoking, 
quaking  mountain,  the  Maker  of  heaven  and  earth  talked  to  them  with  a voice. 
Moses  asks  them  the  question  in  the  previous  chapter: 

“Ask  now  of  the  days  that  are  past,  which  were  before  thee,  since  the 
day  that  God  created  man  upon  the  earth,  and  ask  from  the  one  side  of  heaven 
unto  the  other,  whether  there  hath  been  any  such  thing  as  this  great  thing 
is,  or  hath  been  heard  like  it?  Did  ever  people  hear  the  voice  of  God  speaking 
out  of  the  midst  of  the  fire,  as  thou  has  heard,  and  live?” 

How  could  Israel  ever  forget  that  day?  And  to  guard  against  any  idea 
that  this  law  had  been  given  to  their  fathers,  and  was  therefore  out  of  date  and 
not  binding  upon  this  new  generation,  Moses  says  (v.  3)  : 

“The  Lord  made  not  this  covenant  with  our  fathers,  but  with  us,  even  us 
who  are  all  of  us  here  alive  this  day.” 

God’s  Word  is  living,  and  always  keeps  pace  with  his  people.  Many  seem 
to  have  a notion  that  the  Bible  is  out  of  date,  old-fashioned,  behind  the  times, 
and  that  the  present  generation  needs  something  more  advanced.  The  Bible, 
instead,  of  being  behind  the  times,  is  always  in  advance  of  them,  and  so  far  in 
advance  on  some  lines  that  some  of  its  statements  are  not  always  compre- 
hended until  the  event  of  which  it  speaks  is  fulfilled.  Before  we  get  through 
with  the  book  of  Deuteronomy,  we  shall  see  that,  although  it  was  written 
nearly  fifteen  hundred  years  before  Christ,  some  of  the  prophecies  it  contains 
are  being  fulfilled  today  before  our  very  eyes  and  the  fulfillment  of  others 
is  yet  in  the  future. 

It  will  be  observed  that  Moses,  in  this  review  of  the  Law,  first  rehearses, 
in  brief,  the  general  principles  of  the  Law  as  contained  in  the  Ten  Com- 
mandments ; and  throughout  the  rest  of  the  section  he  is  not  only  reviewing 
more  at  length,  but  he  is  also  making  comments  on  the  Law.  Of  course, 
with  limited  time  and  space  it  would  be  impossible  to  dwell  upon  the  multi- 
tude of  priceless  spiritual  and  practical  lessons  contained  in  these  inspired 
comments.  However,  attention  will  be  called  to  some  of  the  important  things, 
and  it  is  recommended  that  every  part  of  the  book  receive  careful,  prayerful 
meditation.  Those  who  do  this,  will  be  richly  repaid.  (I  know  of  no  better 
aid  to  this  study  than  C.  H.  M.’s  “Notes  on  Deuteronomy,”  some  of  the 
thoughts  of  which  book  will  be  given  here.) 

God’s  Word  in  the  Heart. 

First,  mark  especially  what  God  says  about  the  importance  of  keeping 
the  law  of  God  before  them  (6:6-9),  because  the  same  words  can  be  applied 
to  us  with  reference  to  our  Bibles.  Read  these  verses  slowly  and  thought- 


65 


THE  BOOK  OF  DEUTERONOMY 


fully,  and  let  us  examine  ourselves  by  these  words.  Is  God’s  Word  in  our 
heart,  or  is  it  only  in  our  home,  or  in  our  head?  Are  we  teaching  God’s  Word 
diligently  unto  our  children?  Do  we  talk  of  what  God  has  said  when  we  sit 
in  our  homes  or  walk  along  the  street?  Is  His  Word  the  last  thing  we  speak 
of  at  night  and  the  first  thing  in  the  morning,  and  do  we  have  God’s  Word  on 
the  walls  of  our  rooms? 

God  knew  the  heart  of  His  people.  He  knew  they  would  be  surrounded 
by  tribes  who  worshipped  all  kinds  of  idols,  and  that  unless  they  kept  His 
worship  and  statutes  prominently  before  them,  they  would  become  interested 
in  other  things,  and  forget  Him.  The  human  heart  is  ever  the  same,  and 
unless  we  keep  God’s  work  and  God’s  Word  continually  before  us,  it  is  very 
easy  to  become  interested  in  other  work  and  other  books,  and  to  forget  Him. 
We  cannot  but  be  struck  with  the  kindness  and  condescension  of  God  in 
explaining  why  all  these  commands  are  to  be  obeyed — for  example,  7 :3,  4, 
6,  7,  8.  Verse  6 should  be  sufficient  motive  for  every  child  of  God  to  keep  him- 
self from  the  things  of  sin,  and  to  seek  to  live  up  to  the  high  calling. 


6e 


THE  BOOK  OF  DEUTERONOMY 


QUESTIONS— LESSON  XIII. 

1.  Why  is  Deuteronomy  called  the  book  of  review  and  preparation?. . . . 

* 


2.  What  were  the  circumstances  under  which  Deuteronomy  was  written?. . 


3.  What  is  the  character  of  the  book  of  Deuteronomy? 


4.  How  many  chapters  has  Deuteronomy?.  

5.  Name  the  four  great  divisions  of  the  book  and  the  chapters  they  cover. . . 


6.  What  was  the  object  for  which  these  orations  and  exhortations  were 

given  by  Moses? 

7.  Why  did  Moses  so  insist  on  the  Israelites  keeping  the  law  of  God  con- 
stantly before  them  ? 

8.  What  did  Moses  say  would  be  the  result  if  the  nation  obeyed  the  law  of 

God?  

9.  What  would  be  the  result  if  the  nation  disobeyed  the  law? 

- .ii 


37 


THE  BOOK  OF  DEUTERONOMY 


LESSON  XIV. 

DEUTERONOMY 


Eead  Chapters  8-30. 

In  Deut.  8:10-18,  God  warns  the  people  that,  when  they  have  received 
from  the  Lord  this  fertile  land,  and  by  His  blessing  they  are  prospering,  they 
must  not  take  the  credit  to  themselves,  nor  consider  themselves  self-made  men, 
and  say  “my  power  and  the  might  of  mine  hand  hath  gotten  me  this  wealth”; 
but  they  are  to  remember  that  the  Lord  their  God  “hath  given  them  power 
to  get  this  wealth.”  Moreover,  they  are  not  to  suppose,  when  they  fight  with 
their  enemies  in  Canaan  and  conquer  them  that  God  has  given  them  the  victory 
because  of  any  righteousness  of  their  own.  It  is  because  the  nations  are  so 
evil,  not  because  Israel  is  so  good,  that  the  Lord  is  driving  out  the  inhabitants 
(9:4,  5,  6);  and  to  impress  this  upon  them,  Moses  reviews  some  of  their 
rebellions  and  disobedience  (9:7-24). 

We,  as  well  as  Israel,  need  this  warning  against  pride.  Sometimes,  when 
God  has  graciously  given  us  the  victory  over  spiritual  enemies,  some  beset- 
ting sin  or  great  temptation — or  sometimes  when  He  has  blessed  us  with 
temporal  or  spiritual  riches — the  temptation  is  to  congratulate  ourselves,  and 
suppose  that  we  deserve  it  all.  It  would  be  well  when  we  feel  like  that  to 
look  back  over  our  history,  and  review  some  of  our  rebellion  and  failure  and 
disobedence,  and  see  if  we  do  not  feel  as  Jacob  did  when  he  said : 

“I  am  not  worthy  of  the  least  of  all  the  mercies  and  of  all  the  truth  which 
Thou  hast  showed  unto  Thy  servant.” 

Read  Deut.  13,  and  see  how  grave  an  offence  God  considered  any  one  to 
have  committed  if  he  even  attempted  to  persuade  others  to  turn  away  from  the 
worship  of  God  and  the  keeping  of  His  commandments.  So  great  was  the  sin, 
that  such  a person  was  to  be  immediately  pnt  to  death,  and  the  one  to  whom 
the  suggestion  was  made  should  be  the  first  to  stone  the  offender,  even  though 
he  were  of  closest  kin  (see  vv.  6-10).  He  was  to  be  treated  as  a murderer, 
and  surely  the  one  who  would  merely  kill  the  body  would  have  done  less 
wrong  than  he  who  would  seek  the  death  of  a soul.  God’s  thoughts  about 
the  gravity  of  this  sin  have  not  changed,  as  can  be  seen  by  Mark  9:42;  and 
those  who  are  seeking  to  undermine  the  faith  of  believers  in  Christ  and  the 
Bible  would  do  well  to  take  heed  unto  themselves. 

Foreview  of  Xsraelitish  History. 

It  is  wonderful  how  Moses  has  spread  out  before  him  the  whole  of  Israel’s 
future  just  as  it  came  to  pass  in  later  years.  It  is  as  if,  standing  there  looking 
across  the  river  Jordan,  he  is  seeing  Israel’s  future  history  enacted  before  him 
as  on  a stage,  and  is  telling  the  people  what  he  sees.  We  have  a most  remark- 
able instance  of  this  in  chapter  17,  where  Moses  speaks  to  them  regarding  a 
king.  Compare  verse  14  with  1 Samuel  8:5,  19,  20  and  notice  that  Moses  tells 
them  the  very  words  which  will  be  used  when  the  people  shall  request  a king. 
They  said  they  wanted  a king  “like  all  the  nations”.  * Like  all  the  nations  is 
exactly  what  God  wanted  them  not  to  be.  He  wanted  them  separate,  distinct, 
a peculiar  people,  as  He  wants  Christians  to  be  to-day. 

Other  nations  were  to  take  pattern  from  them,  not  they  from  other 
nations.  But  we  see  in  I Samuel  8 that  they  had  grown  tired  of  God’s  way, 
and  preferred  the  ways  of  the  nations  round  about  them.  They  were  deter- 
mined to  be  in  the  fashion  at  any  cost ! It  is  better  for  God’s  people  to  be  out 
of  fashion  than  out  of  favour  with  God. 


38 


THE  BOOK  OF  DEUTERONOMY 


Note  the  four  things  that  a king  is  told  not  to  do  (vv.  16,  17)  : 

“He  shall  not  multiply  horses  to  himself,  nor  cause  the  people  to  return 
to  Egypt,  to  the  end  that  he  should  multiply  horses.  . . . Neither  shall  be 

multiply  wives  to  himself,  that  his  heart  turn  not  away;  neither  shall  he 
greatly  multiply  silver  and  gold.” 

Now  turn  to  1 Kings  10  and  11  ; and  observe  that  450  years  afterwards 
these  things  were  done,  apd  extensively  done,  by  the  very  wisest  king  that 
Israel  ever  had,  Solomon  (see  1 Kings  10 :26,  28 ; 11 :3,  4 ; 10 :27  and  1 1 :3)  ! How 
can  we  account  for  Israel’s  wisest  king  doing  the  four  things  which  a king  is 
expressly  forbidden  to  do?  Ah,  we  do  not  have  to  look  very  far  into  Deut. 
17  to  find  the  reason.  See  what  God  says  the  king  is  to  do.  (17  :17-20.) 

“And  it  shall  be,  when  he  sitteth  upon  the  throne  of  his  kingdom,  that  he 
shall  write  him  a copy  of  this  law  in  a book  out  of  that  which  is  before  the 
priests,  the  Levites:  and  it  shall  be  with  him,  and  he  shall  read  therein  all  the 
days  of  his  life : that  he  may  learn  to  fear  the  Lord  his  God,  to  keep  all  the 
words  of  this  law  and  these  statutes,  to  do  them.” 

Solomon  did  not  read  his  Bible,  or  if  he  did  he  did  not  obey  it,  and  “the 
cause  of  all  the  wreck  and  ruin  that  so  rapidly  followed  the  splendour  of 
Solomon’s  reign  was  neglect  of  the  plain  Word  of  God.”  How  Moses  rang  the 
changes  on  this  one  exhortation:  “Read  and  obey  God’s  Word”;  and  that 
same  persistent  adherence  to  the  study  and  obedience  of  God’s  Word  is  needed 
as  much  now  as  then. 

The  Levites. 

In  Deut.  18:1-8  Moses  reminds  the  people  that  God  has  chosen  the  Levites 
to  minister  continually  about  the  Tabernacle,  and  has  given  them  no  inheri- 
tance of  land.  Therefore  the  people  must  be  careful  to  see  that  the  Levites 
are  supported  by  gifts  and  offerings  made  unto  the  Lord.  All  through  Israel’s 
history,  when  there  was  a healthful  spiritual  condition,  the  altar  of  God  was 
well  attended  to,  and  God’s,  ministers,  the  priests  and  Levites,  were  con- 
sequently well  supplied;  but  when  spirituality  was  at  a low  ebb  in  Israel  the 
priests  and  Levites  had  little  or  no  support,  because  the  people  were  not  faith- 
ful in  their  gifts  to  God. 

This  same  principle  applies  to  the  support  of  the  Christian  ministry.  See 
Paul’s  remarks  on  the  subject  (1  Cor.  9:6-11).  But  it  is  also  to  be  remem- 
bered in  this  connection  that  no  one  in  Israel  could  put  himself  into  the  office 
of  priest  or  Levite,  and  claim  support  of  the  tribes.  Only  those  whom  the 
Lord  Himself  had  called  and  appointed  could  thus  minister;  and,  moreover, 
even  these  were  not  to  demand  anything  of  the  people  as  did  Eli’s  wicked 
sons,  or  even  so  much  as  look  to  the  people  for  their  support.  They  were  to 
look  to  God  alone,  as  Moses  often  said,  “The  Lord  is  their  inheritance”  (18:2). 
Nor  were  the  people  to  give  to  the  Levites  simply  with  a view  to  their  support. 
They  were  to  bring  their  offerings  “unto  the  Lord,”  and  present  them  to  Him. 
The  spirit  in  which  the  Levites  were  to  do  their  work  is  the  spirit  in  which 
all  work  for  the  Lord  should  be  done : 

“And  if  a Levite  come  from  any  of  thy  gates  and  come  with  all 

the  desire  of  his  mind  unto  the  place  which  the  Lord  shall  choose,  then  he 
shall  minister  in  the  name  of  the  Lord  his  God,  as  all  his  brethren  the  Levites 
do,  which  stand  there  before  the  Lord.”  (18:6,  7). 

In  Chapter  18  God  forbids  occultism.  He  warns  His  people  against 
having  anything  to  do  with  “divination,”  “an  observer  of  times,”  an  en- 
chanter,” “a  witch,”  “a  consultor  with  familiar  spirits,”  “a  wizard,”  or  “a 

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THE  BOOK  OF  DEUTERONOMY 


necromancer.”  He  tells  them  that  because  the  inhabitants  of  Canaan  observed 
these  things,  they  are  driven  out  of  the  land.  Read  18:9-11. 

One  may  safely  say  that  the  abominations  here  mentioned  are  identical  in 
spirit  with  what  we  call  fortune-telling,  clairvoyance,  mesmerism  and  espe- 
cially all  forms  of  spiritualism.  God  hates  it  all,  and  plainly  warns  His  people 
against  it;  and  this  warning  is  seen  to  be  timely  and  wisely  applicable  to  the 
Church  when  one  observes  that  many  professed  Christians  are  in  the  habit  of 
consulting  fortune-tellers,  going  to  witness  the  performances  of  magicians  and 
wizards,  taking  part  in  table-tipping,  spirit-rapping  and  the  like.  One  has 
wisely  questioned,  “What  do  those  who  hold  in  their  hands  a perfect  revela- 
tion from  God  want  with  table-turning  and  spirit-rapping?” 

Further,  we  should  consider  the  words  of  Isaiah,  when  he  says,  (Isaiah 
8:19,  20).  “Should  not  a people  seek  unto  their  God?  ...  to  the  law 
and  to  the  testimony.” 

A Christian  should  go  to  God  and  God’s  Word  to  learn  anything  about 
himself,  or  the  future,  or  the  way  he  should  take.  How  absurd,  when  we  have 
a living  God  who  hears  every  word  we  utter,  and  knows  our  every  thought,  to 
seek  to  call  up  the  dead,  or  to  consult  with  spirits  to  find  out  anything. 

In  contrast  to  all  this,  Moses  points  the  Israelites  to  the  Prophet  whom 
the  Lord  God  will  raise  up  (Deut.  18:15).  This  Prophet  is  our  Saviour 
Jesus  Christ,  as  seen  by  Peter’s  application  of  Moses’  words  (Acts  3:22,  23), 
although  its  primary  reference  is  probably  to  Joshua.  When  Christ’s  blessed 
voice  is  to  be  heard,  who  would  listen  to  the  voice  of  a wizard  or  a consulter 
with  familiar  spirits? 

Some  books  which  are  very  helpful  in  studying  this  subject  are  “Earth’s 
Earliest  Ages”  by  G.  H.  Pember,  and  “Demon  Possession,”  by  John  L.  Nevius. 

In  the  20th  Chapter  of  Deuteronomy  God  instructs  Israel  about  warfare. 
We  have  before  dwelt  upon  the  wisdom  and  justice  of  God  in  destroying 
the  wicked  and  rebellious  Canaanites,  using  Israel  as  His  instrument  in  exe- 
cuting judgment.  Hence  one  finds  no  difficulty  in  understanding  and  reconcil- 
ing with  the  benevolent  character  of  God  such  a command  as  is  contained  in 
verses  16-18. 

Israel  was  to  fight  the  Lord’s  battles,  and  it  is  interesting  to  notice  the 
two  qualifications  necessary  for  such  a conflict;  because  we,  as  Christians,  are 
called  to  carry  on  a constant  spiritual  warfare.  The  same  qualifications  are 
needful  for  the  soldier  who  would  engage  in  this  fight  against  principalities, 
against  powers,  against  world-rulers  of  this  darkness,  against  wicked  spirits 
in  the  heavenlies.  What  the  Canaanites  were  to  the  Israelites,  the  wicked 
spirits  in  the  heavenlies  are  to  us. 

By  reading  the  first  eight  verses  of  Chapter  20,  we  see  what  the  two  neces- 
sary qualifications  were : First,  a bold,  clear  confidence  in  God,  and  second, 
a heart  entirely  disentangled  from  the  things  of  nature  and  of  earth. 

The  mere  possession  of  a house,  or  vineyard  or  wife  did  not  disqualify  a 
man  for  the  Lord’s  battles.  They  were  no  hindrance  unless  he  had  them 
under  such  conditions  as  involved  entanglement,  so  that  his  heart  and  his 
mind  would  be  engaged  with  them  rather  than  with  the  conflict  on  hand. 

In  the  remaining  chapters  of  this  section  of  Law  Reviewed,  (22-26)  Moses 
gives  the  people  laws  regulating  their  conduct  in  various  ways,  all  of  which 
they  must  be  careful  to  observe  when  once  they  enter  into  their  promised 
inheritance. 

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There  was  one  grand  fact  that  they  were  to  keep  ever  before  them — that 
the  Lord  God  was  present  in  their  midst.  That  was  sufficient  raeson  for  all 
the  care  regarding  purity,  and  justice,  and  righteousness.  The  fact  that  God’s 
presence  in  the  camp  was  to  “govern  their  most  private  habits  and  give 
character  to  all  their  ways” — “For  the  Lord  thy  God  walketh  in  the  midst  of 
thy  camp- — therefore  shall  thy  camp  be  holy”  (Deut.  23  :14). 

The  third  division  of  the  book  of  Deuteronomy  (Chapters  27-30)  deals 
with  the  future  history  of  Israel.  (See  diagram  on  page  62). 

This  section  is  very  fascinating,  because  it  contains  one  of  the  most 
notable  prophesies  in  the  whole  Bible.  It  gives  a sketch  of  Israel’s  history 
from  the  time  they  enter  Canaan  until  the  present  time  at  least. 

Notice  first  what  they  were  to  do  immediately  upon  entering  Canaan. 
The  whole  nation  was  to  march  to  Mount  Ebal  and  Mount  Gerizim,  two 
mountains  in  the  center  of  the  country,  and  there  to  set  up  great  plastered 
stones  on  which  the  Law  of  God  was  written.  Then  six  tribes  were  to 
stand  upon  Mount  Gerizim  to  bless  the  people  for  obedience  to  this  Law, 
and  six  other  tribes  were  to  stand  upon  Mount  Ebal  to  curse  the  people 
for  disobedience.  The  consequences  of  obeying  this  Law  as  well  as  the 
consequences  of  disobeying  it,  are  set  forth  in  Chapter  28. 

The  first  fourteen  verses  of  this  Chapter  give  a bright  picture  of  the 
nation’s  future  if  they  will  take  the  path  of  obedience.  Read  the  verses  and 
see  how  blessed  and  rich  and  powerful  Israel  could  have  been  if  she  had 
been  true  to  God.  The  nation  would  have  been  invincible  (verse  10)  and 
might  indeed  have  been  the  head  and  not  the  tail  among  all  the  nations  of 
the  earth. 

The  tone  changes  at  verse  15  and  from  there  onward  we  have  a picture 
of  the  black  future  awaiting  the  nation  if  they  took  the  path  of  disobedience. 
Observe  how  the  punishments  foretold  in  these  verses  grow  more  and  more 
severe  with  every  verse.  In  Dr.  Pierson’s  books,  “God’s  Living  Oracles,”  we 
read  concerning  tills  chapter:  “The  28th  Chapter  of  Deuteronomy  is  a 
comprehensive  outline  of  prophecies  about  the  Hebrew  nation  containing  no 
less  than  seventy  particulars,  most  of  which  have  already  been  exactly 
fulfilled;  and  others  referring  to  the  final  restoration  of  the  Jews  to  their 
own  land  and  their  rehabilitation  as  a nation  await  further  development,  but 
even  now  seem  fast  approaching  the  period  of  their  accomplishment.” 

Also  the  following  quotations  from  Dr.  Pierson’s  book  show  how  wonder- 
fully God  has  fulfilled  the  prophecies  made  so  long  ago : 

“Seven  marked  predictions  might  be  selected  from  those  which  are  on 
record  about  the  Jews: 

1.  They  would  be  so  sorely  besieged  by  enemies  that  women  would 
devour  their  own  children. 

Fulfilled  in  the  sieges  of  Jerusalem  both  under  Nebuchadnezzar  and 
under  Titus. 

2.  They  would  be  rooted  out  of  their  land  and  carried  afar  into  captivity. 

Fulfilled  in  the  Babylonian  and  Assyrian  captivities,  but  forecast  in  part 
in  previous  minor  captivities  as  related  in  the  book  of  Judges. 

3.  They  were  not  to  find  rest  in  any  of  the  lands  of  their  captivity,  but 
be  scattered  abroad  and  be  driven  hither  and  thither  as  wanderers  among  all 
nations. 


THE  BOOK  OF  DEUTERONOMY 


Fulfilled  in  the  past  and  being  fulfilled  in  the  present: 

4.  They  were  to  be  despoiled  by  their  enemies  and  made  a prey. 

Fulfilled  in  every  land  where  they  have  dwelt;  and  if,  as  in  Great  Britain 
and  the  United  States,  they  have  been  treated  with  more  consideration,  it 
is  owing  to  the  permeating  influence  of  the  Christian  religion. 

5.  They  were  to  be  a “by-word,”  an  “astonishment,”  a “hissing”  in  the 
nations  where  they  were  scattered. 

This  again  has  proved  true.  They  have  been  compelled  in  some  cases 
even  to  wear  a distinctive  badge  and  occupy  what  has  been  invidiously  known 
as  the  “Jewish  quarter.” 

6.  While  scattered  among  all  nations  they  should  still  be  separate.  It 
is  a strange  historic  phenomenon  that  this  one  race  is  the  only  one  never 
yet  incorporated  in  or  amalgamated  with  the  nations  among  whom  they  have 
dwelt.  When  Irishmen,  Scotchmen,  Germans  and  Italians  come  to  America, 
in  the  course  of  a few  generations  they  disappear  as  such  and  become  integral 
parts  of  one  homogeneous  American  people.  But  the  Jew  remains  still  a 
Jew;  save  when  by  becoming  a Christian  he  ceases  to  be  distinctively  a Jew 
and  marrying  into  Christian  families  thus  becomes  incorporated  with  Chris- 
tian communities. 

7.  They  are  to  be  ultimately  restored  to  their  own  land,  grafted  back 
into  their  own  olive  tree  and  to  have  restored  to  them  the  Covenant  privi- 
leges which  during  the  times  of  the  Gentiles  have  been  suspended. 

This  remains  to  be  fulfilled. 

Anyone  who  is  skeptical  as  to  the  inspiration  of  the  words  of  Scripture 
should  consider  whether  it  is  possible  that  such  a complex  historic  phenome- 
non as  this  would  or  could  without  Divine  foresight  have  been  clearly 
foretold  by  Moses  in  one  of  the  most  ancient  books  of  the  human  race  and 
that  this  prophecy  should  not  only  have  been  fulfilled  but  be  still  fulfilling 
before  our  eyes  at  this  remote  period  of  time.  Surely  the  foreknowledge  of 
such  facts  must  have  been  communicated  by  the  omniscient  God. 

It  is  said  that  when  one  of  the  great  monarchs  of  Europe  asked  his 
chaplain  to  give  him  in  a word  an  evidence  that  the  Bible  was  from  God, 
the  answer  was  “the  Jew.” 

Note  the  last  of  the  seven  prophecies  mentioned  above  and  read  carefully 
Deuteronomy  30:1-6.  It  is  as  though  Moses  sees  in  the  distance  gleaming 
beyond  all  the  curses  just  enumerated  this  ray  of  hope,  the  promise  of  resto- 
ration for  this  people  so  beloved  of  God. 

In  the  light  of  such  promises  to  Israel  and  especially  in  the  light  of 
Deuteronomy"  30 :7,  should  not  the  Gentiles  more  earnestly  and  sincerely 
pray  for  those  people  than  many  of  us  do.  See  the  blessing  promised  to 
those  who  do  (Psalm  122:6). 

Moses  closes  this  his  farewell  address  to  the  people  with  a mighty  appeal 
for  obedience.  Read  30:15-20.  It  is  true  they  did  walk  in  the  path  of  obedi- 
ence for  a little  while  as  is  seen  in  the  book  of  Joshua;  then  alas,  they  turned 
and  all  the  threatened  curses  have  been  poured  out  upon  them;  they  are 
suffering  even  now  under  the  heavy  judgment. 

But  Moses  has  done  his  best  for  Israel.  He  led  them  from  the  bondage 
of  Egypt  and  for  forty  years  he  bore  their  murmurings  and  backslidings  and 
rebellion ; and  now  with  his  latest  breath  he  pleads  with  them  for  their  own 
good  to  obey  their  God.  “I  call  heaven  and  earth  to  record  this  day  against 
you  that  I have  set  before  you  life  and  death,  blessing  and  cursing;  therefore 
choose  life  that  both  thou  and  thy  seed  may  live.” 


72 


THE  BOOK  OF  DEUTERONOMY 


QUESTIONS— LESSON  XIV. 

1.  Against  what  did  God  warn  Israel  when  they  should  become  wealthy 

and  victorious  over  their  enemies?  See  Chapter  8 

2.  In  Chapter  13,  what  penalty  is  given  for  attempting  to  persuade  others 

to  turn  away  from  the  service  of  God  and  the  keeping  of  His  command- 
ments?   

3.  Was  Moses  a prophet  who  could  see  into  the  future? 

How  does  Chapter  17  prove  this? 

4.  What  four  things  did  Moses  say  the  kings  of  Israel  should  not  do? 


5.  Which  of  Israel’s  kings  did  all  of  these  four  things  to  excess? 


6.  What  one  thing  were  the  kings  of  Israel  exhorted  to  do  (Chap.  17)  ? 


7.  How  did  God  provide  for  the  support  of  the  Levites? 


8.  Did  God  warn  Israel  against  occultism  or  spiritualism? 

9.  To  whom  did  Moses  point  the  people  for  all  information  and  guidance? 


10.  What  are  some  of  the  punishments  which  Moses  said  should  come  upon 
the  nation  if  the  Israelites  were  persistently  disobedient  to  God’s  laws? 


THE  BOOK  OF  DEUTERONOMY 


LESSON  XV. 

DEUTERONOMY. 

We  come  now  to  the  last  section  of  the  book  of  Deuteronomy  which  is 
called  “Close  of  Moses’  Life,”  Chapters  31-34.  See  diagram  on  page  62. 
Read  these  chapters  carefully  for  this  closing  lesson. 

Each  of  these  four  chapters  might  be  considered  as  a sub-head  as  follows: 

1.  The  Charge,  Chapter  31. 

2.  The  Song,  Chapter  32. 

3.  The  Blessing,  Chapter  33. 

4.  Pisgah,  Chapter  34. 

Let  us  examine  each  in  turn. 

First,  The  Charge,  Chapter  31.  This  is  to  the  people  and  to  Joshua.  It 
is  given  on  the  one  hundred  and  twentieth  birthday  of  Moses  and'  condensed 
is  simply  this,  “The  Lord  is  with  you ; fear  not.” 

This  is  what  confronted  the  people.  Across  the  Jordan  they  were  to 
face  seven  strong  nations  who  had  been  for  hundreds  of  years  entrenched  in 
great  walled  cities.  These  fierce  Canaanites  were  well  versd  in  warfare; 
and  humanly  speaking,  this  young,  inexperienced  nation  of  Israel  would  b<» 
no  match  for  them. 

Moses,  their  great  leader,  was  about  to  leave  them;  Joshua,  the  new 
leader,  was  untried,  and  it  is  no  wonder  if  their  courage  began  to  ebb.  But 
see  with  what  stirring  words  Moses  encourages  the  people  (verses  3-6.)  He 
points  them  far  above  and  beyond  Joshua  to  their  true  leader,  God.  It  mat- 
ters little  what  human  leader  stands  before  them  when  their  great  God  Who 
has  led  them  thus  far  is  still  at  their  head.  To  Joshua,  who  no  doubt  realizes 
the  heavy  responsibilities  which  are  being  laid  upon  him  and  is  feeling  keenly 
being  thus  left  alone  without  Moses,  the  words  of  this  charge  must  have 
been  peculiarly  strengthening ; and  especially  to  Joshua  he  speaks  the  words 
of  verses  7,  8:  “And  the  Lord,  He  it  is  that  doth  go  before  thee.  He  will 
be  with  thee.  He  will  not  fail  thee,  neither  forsake  thee;  fear  not,  neither 
be  dismayed.” 

Christians,  this  is  what  confronts  us;  enemies  strong  and  fierce,  battles 
hard  and  bitter,  loss  of  those  upon  whom  we  have  leaned  most  heavily  for 
comfort  and  advice,  loneliness  and  discouragement;  but  shall  we  not  let 
these  precious  words  ringing  down  the  ages  touch  our  hearts  and  stir  us 
to  fresh  courage  and  resolve  as  we  realize  that  they  are  just  as  true  for  us 
as  they  were  for  Israel. 

“Be  strong  and  of  a good  courage;  fear  not  nor  be  afraid  of  them;  for 
the  Lord  thy  God  He  it  is  that  doth  go  with  thee ; He  will  not  fail  thee 
nor  forsake  thee.’ 

How  touching  and  beautiful  it  is  to  see  Moses,  the  white-haired,  faithful 
old  servant  of  God  standing  there  among  them,  the  only  one  of  the  company 
who  may  not  enter  Canaan  and  yet  perceive  his  sweet  submission  to  God’s 
will.  Not  a word  of  murmuring;  not  the  least  reproach;  not  the  slightest 
envy  or  jealousy  of  the  one  who  should  take  his  place.  Instead  of  thoughts 
of  self,  Moses’  great  thought  is  to  encourage  others  to  press  forward,  even 
though  he  must  be  left  behind. 


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In  no  part  of  Deuteronomy  do  we  get  away  from  Moses’  oft-repeated 
exhortation  and  insistence  upon  familiarity  with  God’s  Word.  It  is  the  great 
burden  of  the  book  from  beginning  to  end.  Here  in  addition  to  the  daily 
home  reading  and  teaching  and  talking  of  God’s  Word,  we  have  the  command 
that  at  the  end  of  each  seven  years  all  Israel  should  be  gathered  together  at 
a central  meeting  place  which  God  should  appoint  and  this  law  should  be 
publicly  read  so  that  all  the  people — men,  women  and  children — should  be 
acquainted  with  its  contents. 

Second,  The  Song,  Chapter  32. 

There  is  a second  thing  Moses  will  do  for  the  people  before  he  leaves 
them  which  may  help  to  fix  the  words  of  God  in  their  memory.  It  is  to 
write  a song  and  teach  it  to  them.  Sometimes  the  words  of  a song  linger 
longer  in  the  memory  than  do  the  words  of  a sermon ; and  Israel  was  to  have 
a song  setting  forth  the  same  things  as  Moses’  sermon.  God  leaves  nothing 
undone  to  fortify  Israel  at  every  point  against  turning  unto  other  gods. 

Deuteronomy  31 :16,  19,  22  give  us  the  purpose  for  which  the  song  was 
written,  and  in  Chapter  32  we  have  the  song  itself.  It  is  no  exaggeration  to 
say  that  in  its  scope,  range,  and  application  this  is  one  of  the  grandest  songs 
ever  written. 

Observe  to  what  an  audience  these  words  were  addressed  (verse  1) : 
“Give  ear,  O ye  heavens,  and  I will  speak;  and  hear,  oh  earth,  the  words  of 
my  mouth.” 

Heaven  and  earth  were  to  listen  to  the  account  of  God’s  dealings  with 
His  people  and  their  behavior  toward  Him.  Surely  it  would  be  as  God  had 
told  Moses,  a witness  against  them.  This  song  presents  God’s  dealings  with 
Israel  from  first  to  last  as  well  as  their  sin  and  the  divine  wrath  and 
judgment  which  follow.  See  how  it  maps  out  their  history  as  Moses  has 
already  told  it  them  in  Chapter  28.  First  God’s  goodness  is  set  forth  (verses 
7-14)  ; then  their  idolatrous  wickedness  (verses  15-18)  ; next  their  punishment 
(verses  19-25)  ; God’s  reasons  for  not  utterly  destroying  them  (verses  26-34) ; 
and  their  redemption  at  last  (verses  35-43). 

How  sweetly  is  God’s  tender  care  for  His  people  described  (verses  9-14). 
How  fitly  is  the  Lord  described  as  the  Rock,  that  firm,  unchanging  founda- 
tion of  everything,  and  how  plainly  He  teaches  that  although  He  will  use 
the  nations  of  the  earth  as  His  rod  to  punish  Israel,  yet  if  these  nations 
go  beyond  what  He  appoints  them  “'He  will  break  the  rod  in  pieces”  and 
make  it  manifest  to  all  that  He  Himself  is  dealing  with  His  beloved  though 
erring  people  for  their  ultimate  blessing  and  His  own  glory  (verses  27, 
41-43). 

Third,  The  Blessing,  Chapter  33. 

When  the  song  is  finished  and  taught  to  the  children  of  Israel,  Moses 
gives  them  his  blessing.  When  Jacob  was  about  to  die  you  remember  he 
gathered  his  twelve  sons  about  him  and  blessed  them  (Genesis  49).  So 
Moses,  a second  father  to  the  Israelites,  just  before  his  death  gathers  about 
him  these  children  of  Israel  (grown  now  to  twelve  strong  tribes)  and  blesses 
them.  In  the  forty  years  he  had  been  leading  them  Moses  had  spoken  many 
words  to  the  people — words  of  instruction,  reproof,  condemnation ; but  his 
last  words  are  words  of  blessing. 

There  is  a great  difference  between  Jacob’s  blessing  and  Moses’  blessing; 
some  people,  ever  ready  to  see  flaws  in  God’s  Word,  point  to  these  differences 
as  discrepancies  or  contradictions.  There  can  be  no  contradictions  where 

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THE  BOOK  OF  DEUTERONOMY 


all  comes  from  the  same  divine  source.  These  differences  are  not  contradic- 
tions. 

Jacob  sets  forth  the  history  of  the  actings  of  his  sons.  Moses  presents 
the  actings  of  divine  grace  in  them  and  toward  them. 

Jacob  views  his  sons  in  their  personal  history.  Moses  views  them  in 
their  covenant  relationship  with  Jehovah.  This  accounts  for  the  differences 
at  once. 

Fourth,  Pisgah,  Chapter  34. 

This  last  chapter  of  Deuteronomy  is  an  “inspired  postscript”  giving  the 
account  of  Moses’  death  and  burial. 

“And  Moses  went  up  from  the  plains  of  Moab  into  the  mountain  of  Nebo 
to  the  top  of  Pisgah.”  We  can  almost  see  him  as  he  finishes  his  blessing 
turning  from  the  people  and  ascending  alone  to  the  mountain  top.  How  the 
people  would  strain  their  eyes  to  catch  the  last  glimpse  of  his  beloved  form 
as  it  slowly  vanished  in  the  distance.  Next  to  God  he  had  been  their  best 
friend  and  as  they  realized  that  they  will  not  see  him  again  it  may  be  they 
thouhgt  more  seriously  of  all  that  he  had  just  said  to  them  than  they  other- 
wise would.  We  generally  remember  vividly  and  try  to  carry  out  the  last 
expressed  wishes  of  our  dear  ones.  Perhaps  in  these  last  moments  as  they 
saw  him  passing  away  from  them,  the  desire  of  Moses’  great  heart  was 
accomplished  and  the  people  resolved  unreservedly  to  surrender  to  God ; 
because  in  the  last  part  of  verse  9 we  read:  “And  the  children  of  Israel 
hearkened  unto  him  (Joshua)  and  did  as  the  Lord  commanded  Moses.” 

So  Moses’  life  and  prayers  and  words  and  works  had  not  been  in  vain 
after  all,  even  though  the  effects  were  not  seen  until  after  his  death. 

Let  us  not  be  discouraged  if  we  do  not  see  the  results  of  our  work.  The 
results  are  sure  if  the  work  is  done  in  the  right  spirit. 

When  Moses  reached  the  summit  of  Pisgah  a glorious  sight  burst  upon 
his  vision:  “And  the  Lord  showed  him  all  the  land  of  Gilead  unto  Dan  and 
all  Naphtali  and  the  land  of  Ephraim  and  Manasseh  and  all  the  land  of 
Judah  unto  the  utmost  sea  and  the  south  and  the  plain  of  the  valley  of  Jericho 
the  city  of  palm  trees  unto  Zoar.” 

His  eye  swept  with  undimmed  vision  this  fair  inheritance  of  God’s 
people.  Moses’  last  sight  of  earth  was  this  land  flowing  with  milk  and  honey, 
this  God-chosen  spot  which  he  had  so  long  desired  to  see,  but  which,  because 
of  unbelief  and  disobedience,  he  was  not  allowed  to  enter.  Mr.  Moody  used 
to  say  that  Moses  did  get  into  the  land  of  Canaan,  but  he  had  to  go  by 
the  way  of  the  throne — referring  to  the  time  of  the  transfiguration  of  Christ 
when  Moses  and  Elias  talked  with  Him  on  the  Mount. 

“And  Moses  was  one  hundred  and  twenty  years  old  when  he  died;  his 
eye  was  not  dim  nor  his  natural  force  abated.”  He  did  not  die  as  a feeble, 
helpless  old  man,  but  in  the  fresh  vigor  of  manhood.  . It  was  fitting  that 
Moses  should  thus  die  strong  and  vigorous  as  he  had  lived.  Whenever  we 
think  of  Moses  we  think  of  the  Law  that  was  given  by  him.  He  stands  for 
the  Law  and,  quoting  Rev.  F.  B.  Meyer:  “He  represents  God’s  holy 
Law  which  cannot  grow  outworn  or  weak,  but  always  abides  in  its  pristine 
and  perfect  strength,  though  it  cannot  bring  us  into  God’s  rest.” 

Joshua,  who  typifies  Christ,  must  do  that  for  the  people.  Moses  died 
there  alone  with  God  as  he  had  lived : “And  He  buried  him  in  a valley  in 


76 


THE  BOOK  OF  DEUTERONOMY 


the  land  of  Moab  over  against  Bethpeor;  but  no  man  knoweth  of  his  sepulchre 
until  this  day.” 

And  so  Moses  is  dead.  Another  leader  steps  upon  the  scene  and  from 
now  on  all  eyes  will  be  upon  Joshua.  But  is  the  grand  old  law-giver  for- 
gotten? No  wonder  the  people  loved  him.  No  wonder  they  mourned  him 
for  thirty  days.  No  wonder  they  quoted  him  as  authority  down  through  the 
centuries.  His  was  a marvelous  life  crowded  full  of  rich  lessons  from  first 
to  last.  We  have  studied  his  life  from  beginning  to  end.  We  have  watched 
him  from  the  cradle  to  the  grave,  from  the  basket  of  bulrushes  to  the  top 
of  Pisgah,  from  Egypt  to  Canaan,  from  earth  to  heaven;  and  we  shall  one 
day  see  him  in  our  Father’s  home  on  high. 

My  attention  was  called  some  years  ago  to  this  important  lesson  in 
connection  with  Moses.  Great  as  he  was,  his  death  made  not  the  slightest 
difference  in  the  onward  march  of  God’s  people.  In  the  first  verse  of  Joshua 
we  read:  “Now  after  the  death  of  Moses,  the  servant  of  the  Lord,  it  came 
to  pass  that  the  Lord  spake  unto  Joshua”  and  the  remark  that  “God’s  work 
does  not  cease  because  a leader  dies  nor  God’s  utterances  cease  because  a 
prophet  dies”  conveys  a much-needed  lesson.  We  must  not  lean  too  heavily 
upon  any  human  leader  or  prophet.  All  are  fallible.  All  pass  away.  God’s 
work  and  God’s  utterances  are  the  important  and  lasting  things. 


77 


THE  BOOK  OF  DEUTERONOMY 


QUESTIONS) — LESSON  XV. 

1.  Express  in  a sentence  or  two  the  substance  of  the  charge  which  Moses 
gave  to  Joshua  and  to  Israel. 


2.  Why  did  Moses  write  a song  and  teach  it  to  the  children  of  Israel?.  . 

3.  Of  what  would  the  words  of  this  song  constantly  keep  them  in  mind? 


4.  What  is  the  great  difference  between  Moses’  blessing  and  Jacob’s  bless- 
ing of  the  children  of  Israel? 

5.  What  did  God  show  Moses  shortly  before  he  died? 

6.  Where  did  Moses  die? 

7.  Who  succeeded  Moses  as  leader  of  Israel? 

8.  Was  Moses  soon  forgotten?.  

9.  Did  Moses’  death  interfere  with  the  progress  of  God’s  people? 


78 


v ■■ 


Reasons  Why  Every  Christian  Should 


the  Tabernacle 


1.  It  was  the  first  house  ever  built  for  the  worship  of  God. 

2.  It  is  the  only  house  of  worship  ever  erected  (except  Soloman’s  Temple)  which 
had  for  its  architect  the  maker  of  the  universe. 

3.  It  Is  a most  wonderful  type.  (See  Hebrews  IX,  especially  verses  2,  8-1 1 . ) 
s 4.  It  teaches  the  plan  of  salvation  by  object  lesson. 

5.  In  order  to  get  the  full  force  of  much  of  both  Old  and  New  Testament  teaching, 
familiarity  with  the  Tabernacle  and  its  ceremonies  is  absolutely  necessary. 


CHICAGO 

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Printed  in  U.  S.  A. 


This  illustration  gives  in  a 
limited  way,the  layout  of  the 
model  of  the  Tabernacle  and 
Camp  of  Israel  when  set  up. 


Model  of  the  Tabernacle 


and  Camp  of  Israel 

Designed  from  Scripture 
By  Miss  Grace  Saxe 

Including  the  Court,  the  Tabernacle,  the  Curtains,  the  Four 
Coverings,  the  Ark  of  the  Covenant,  the  Table  of  Shewbread,  the 
Golden  Altar,  the  Golden  Candlestick,  the  Laver,  the  Brazen 
Altar,  the  Tents  of  Moses  and  Aaron,  and  the  Twelve  Tribes. 
Containing  in  all  1x0  pieces,  together  with  instructions  for  erect- 
ing, and  an  eight-page  explanation  of  its  spiritual  teaching,  and  a 
specially  written  booklet  for  Junior  Department  teachers,  "How 


